[1] Daniel J. Ebert, IV. "The chiastic structure of the prologue to Hebrews."
Trinity Journal 13, no. 2 (09/01, 1992): 171. Ebert also cites Gen 14:19-20; Pss 95:1-7a; 135; 136; Isa 45:17-25.
[2] Consider the Noahic Covenant of Gen 8:1-9:17. Even God’s own judgment through the Flood, portrayed in terms of creation reversal, does not result in ultimate destruction of the created order. How much more, then, will the Creator work to redeem against the forces of his enemies, Sin and Death? See the section on “The continuation and renewal of creation” in L. H. Osborn, "Creation." In New Dictionary of Biblical Theology, edited by T. Desmond Alexander and Brian S. Rosner. (Downers Grove, IL: IVP Academic, 2000), 432-3.
[3] Ebert 1992, 172. Cf. the parallel uses of ejgevneto in vv. 3, 17.
[5] Ebert 1992, 171-2.
[6] Ibid., 170-2. “Δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·…καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος.” This appears to be a purposeful parallel because the author could have easily used the cognate verb kaqarivzw instead of the classical use of the middle participle and adjective.
[7] With regards to “Eikon” language, I am indebted to Scot McKnight, who uses the terminology frequently in his writing. Consider his discussion of humans as Eikons and Christ as the perfect Eikon who redeems in Scot McKnight,
A Community Called Atonement. Living Theology. (Nashville: Abingdon, 2007), especially pp. 15-24.
[8] Cf. Rom 8:18-23. See Richard Bauckham, "The Story of the Earth According to Paul: Romans 8:18-23." Review & Expositor 108, no. 1 (12/01, 2011): 91-97 and also Michael W. Pahl, From Resurrection to New Creation: A First Journey in Christian Theology. (Eugene, OR: Cascade Books, 2010), 88-92.
[9] Cf. passages such as Rom 5-8; 2 Cor 5:17; Eph 1:10. While the wording of the last two sentences in this paragraph is my own, some credit must be given to Pahl’s remarkably clear summary and explanation of resurrection, redemption, and new creation in his final chapter on Creation. See Pahl
From Resurrection to New Creation, 85-92.