Apart from quoting Irenaeus, he [Eusebius] refers to the record of our ancient men (i.e.in all probability the Memoirs of Hegesippus) for the tradition that the apostle John also took up his abode once more at Ephesus after his exile under Domitians successor Nerva. 223) Robinson makes no effort to refute this statement accredited to Hegesippus.(The Old Testament books were of course written well before).No New testament documents make clear reference to the destruction of the temple.
Without getting into all the arguments surrounding the dispute, I think most scholars put Mark as the first Gospel, circa AD 60-65, which would of course be before the destruction of the temple.
The epistle of James is generally placed in the 50s. As to whether any books discuss the destruction of the temple: Well, Jesus clearly prophesied it, Matthew 24.
Revelation and John's epistles are usually put about the same time as John's Gospel, AD 90-100. Some preterists interpret Revelation 11 as referring to the destruction of the temple -- some date Revelation very early and see this as a prophecy, others see it as describing a past event. , page 164, there is wide scholarly agreement that Mark's Gospel was written in the late 60s or just after 70, and therefore the destruction of the temple was imminent or had already occurred. Mack goes as far as to say, in , page 152, it would not have made sense before the war had run its course and the tragic fate of the city was known.
Ran into your article, Dating the Book of Revelation, on the net.
The Hegesippus evidence is actually addressed in John AT Robinson's "Redating the New Testament." Both Domitian and Nerva were in Rome during 69 and 70 AD, while Vespasian and Titus were campaigning in Palestine.