Hebrews 9 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The earthly sanctuary and its furnishings 9:1–5

vv. 1–2 — the first covenant's tent: the outer room and its furniture

Now even the first covenant had regulations for worship and its earthly sanctuary.independent — μὲν οὖν — the concession that opens the section; the answering δέ waits until v. 11

For a tent was prepared — the first section —cause — γάρ unpacks the 'earthly sanctuary' of v. 1

in which were the lampstand and the table and the presentation of the bread,relative — the outer room's furniture — a verbless inventory (Exod 25)

which is called the Holy Place;relative — the qualitative ἥτις names the compartment

vv. 3–5 — past the second veil: the ark, its relics, the cherubim

and behind the second curtain a tent called the Most Holy Place,cause — δέ moves the description inward — verbless, coordinate with v. 2

having a golden altar of incense and the ark of the covenant covered on all sides with gold,participial — the inner room's contents — θυμιατήριον assigned within, the tension with Exod 30:6 left unpressed

in which were a golden jar holding the manna, and Aaron's rod that budded, and the tablets of the covenant,relative — the ark's three relics — another verbless column (Exod 16; Num 17; Deut 10)

and above it the cherubim of glory overshadowing the mercy seat —phrase modifier — αὐτῆς = the ark; the Shekinah figures over the ἱλαστήριον (Exod 25:18–22)

of which things we cannot now speak in detail.relative — praeteritio — plural ὧν sweeps up the whole inventory; the point lies elsewhere

The limited access of the old order 9:6–10

vv. 6–7 — the routine: priests daily into the first tent, the high priest once a year into the second

Now with these things thus prepared,participial — genitive absolute — stage-setting, leaning forward on the main clause below

the priests go continually into the first tent,independent — μέν — the outer tent's daily traffic (answered by δέ, v. 7)

performing their ministries;participial — manner — the prescribed rites of lamps, incense, bread

but into the second only the high priest goes, once a year, and not without blood,independent — the answering δέ — one man, once a year, never bloodless; εἰσέρχεται supplied (Lev 16)

which he offers for himself and for the sins of ignorance of the people,relative — the blood specified — for his own sins too, and only for ἀγνοήματα

vv. 8–10 — the Spirit's lesson: the way not yet open, the tent a parable

the Holy Spirit signifying this:participial — genitive absolute on the whole arrangement — the restriction itself is the Spirit's sign

that the way into the holy places had not yet been disclosedcontent — indirect statement — the content of the sign (cf. 10:20)

while the first tent still had standing,participial — second genitive absolute — the temporal limit of the non-disclosure

which is a parable for the present time,relative — on σκηνῆς — the tent read as παραβολή; verbless

according to which both gifts and sacrifices are offeredrelative — the figure's terms — the offerings still going on

that cannot, as to conscience, perfect the worshiper,participial — the deficiency — the conscience out of reach (answered in v. 14)

dealing only with foods and drinks and various washings —phrase modifier — the offerings' actual scope — externals of diet and ablution

regulations for the flesh imposed until the time of reformation.phrase modifier — loose nominative apposition — fleshly rules with a built-in expiry

Christ entered the greater tent with his own blood 9:11–14

vv. 11–12 — the great δέ: through the greater tent, with his own blood, once for all

But Christ, having appeared as high priest of the good things that have come,independent — the δέ answering v. 1 — subject suspended until εἰσῆλθεν (v. 12); reading γενομένων, not μελλόντων

through the greater and more perfect tent not made with hands —phrase modifier — construes with εἰσῆλθεν below — the heavenly tent traversed (cf. 8:2)

that is, not of this creation —phrase modifier — the explanatory formula — a higher order than the created world

and not by the blood of goats and calvesphrase modifier — the rejected means — also with εἰσῆλθεν below (Lev 16:3, 11)

but by his own blood he entered once for all into the holy places,independent — the main verb at last — ἐφάπαξ against the yearly ἅπαξ of v. 7

having obtained eternal redemption.participial — coincident result — the entry secures a redemption that lasts

vv. 13–14 — the a fortiori: if animal blood cleanses the flesh, how much more Christ's the conscience

For if the blood of goats and bulls and the ashes of a heifer sprinkled on the defiled sanctify for the purity of the flesh,conditional — protasis — the old rites' real but outward efficacy conceded (Lev 16; Num 19); leans on the apodosis below

how much more will the blood of Christ —independent — apodosis opens — subject suspended across the relative

who through the eternal Spirit offered himself without blemish to God —relative — διὰ πνεύματος αἰωνίου read of the (Holy) eternal Spirit — priest and unblemished victim in one

cleanse our conscience from dead worksindependent — the verb arrives — the conscience v. 9 left untouched

to serve the living God.purpose — εἰς τό + infinitive — cleansing issues in worship, dead works giving way to the living God

The new covenant ratified by death 9:15–22

vv. 15–17 — mediator of a new διαθήκη: the covenant that is also a will

And for this reason he is the mediator of a new covenant,independent — διὰ τοῦτο — the inference from vv. 11–14 (cf. 8:6; 12:24)

so that — a death having occurred for redemption from the transgressions under the first covenant —purpose — the ὅπως clause opens; a genitive absolute folded in, the verb still to come

the called may receive the promised eternal inheritance.purpose — the purpose reaches its verb — λάβωσιν; the heirs receive what the old covenant left owing

For where there is a testament,conditional — ὅπου quasi-conditional — leans on the clause below; the shift to the legal sense of διαθήκη begins

the death of the one who made it must be established;independent — ἀνάγκη (sc. ἐστίν) — the testator's death must be adduced

for a testament is confirmed over the dead,cause — the legal rule (sc. ἐστίν) — a will has force only where death has occurred

since it is never in forcecause — ἐπεί — the clinching ground

while the one who made it lives.phrase modifier — temporal ὅτε — the testator's continued life keeps the will inert

vv. 18–21 — hence blood at Sinai: Moses inaugurates the first covenant

Therefore not even the first covenant was inaugurated without blood.independent — ὅθεν — the death-principle applied backward to Sinai

For when every commandment had been spoken by Moses to all the people according to the law,participial — genitive absolute — Exod 24 retold; leans forward on ἐράντισεν below

he took the blood of the calves and the goats, with water and scarlet wool and hyssop,participial — attendant circumstance — the sprinkling kit (cf. Lev 14; Num 19:6); leans forward with the absolute

and sprinkled both the book itself and all the people,cause — γάρ proves v. 18 — the inaugural blood-rite reaches even the covenant document

saying:participial — the covenant declaration introduced

'This is the blood of the covenantcontent — Exod 24:8 — echoed in the words over the cup (Matt 26:28); verbless

which God commanded for you.'relative — ἧς by attraction to διαθήκης

And in the same way he sprinkled with the blood both the tent and all the vessels of the ministry.cause — καὶ ... δέ — the rite extended to the sanctuary and its implements

v. 22 — the maxim: cleansing by blood, no forgiveness without it

And almost everything is cleansed with blood according to the law,independent — the generalization — σχεδόν concedes the exceptions (water, fire)

and without the shedding of blood there is no forgiveness.independent — the aphorism — αἱματεκχυσία, perhaps coined here; the axiom beneath vv. 14–15

The once-for-all sacrifice that takes away sin 9:23–28

vv. 23–24 — better sacrifices: the copies and the heavenly things themselves

It was necessary, then, for the copies of the things in the heavens to be cleansed with these,independent — ἀνάγκη (sc. ἦν) — the inference from v. 22; 'these' = the animal rites of vv. 19–21

but the heavenly things themselves with better sacrifices than these.phrase modifier — the δέ limb — καθαρίζεσθαι supplied; the heavenly things themselves said to need cleansing, taken at full strength

For Christ did not enter holy places made with hands,cause — γάρ — the better sacrifice located: not the handmade shrine (cf. v. 11)

copies of the true ones,phrase modifier — apposition — ἀντίτυπα answering the heavenly pattern (cf. ὑπόδειγμα, v. 23)

but into heaven itself,phrase modifier — the ἀλλά — the true sanctuary is God's own presence

now to appear before the face of God on our behalf;purpose — purpose infinitive — the ongoing νῦν of his appearing for us (cf. 7:25)

vv. 25–26 — not again and again: once, at the consummation of the ages

nor did he enter to offer himself repeatedly,purpose — the negated purpose — πολλάκις against ἐφάπαξ (v. 12)

as the high priest enters the holy places yearly with blood not his own,comparative — the foil — annual entry, another's blood (v. 7)

for then he would have had to suffer repeatedly since the foundation of the world.cause — ἐπεί — the reductio: the unreal ἔδει exposes the absurdity of repetition

But now, once, at the consummation of the ages, he has been manifested to put away sin by the sacrifice of himself.independent — νῦν δέ — the climax: πεφανέρωται answers the μήπω πεφανερῶσθαι of v. 8

vv. 27–28 — the correlative close: men die once, Christ offered once — and appearing a second time

And just as it is appointed for men to die once,comparative — καθ' ὅσον — the protasis of the correlative, leaning on the οὕτως below

and after this comes judgment,phrase modifier — still inside the comparison — verbless: death, then judgment

so also Christ —independent — the οὕτως apodosis — subject suspended until ὀφθήσεται

having been offered onceparticipial — the passive — offered (by God, by himself); ἅπαξ matching man's one death

to bear the sins of many,purpose — εἰς τό + infinitive — Isa 53:12: the sins of many borne

will appear a second time, apart from sin, to those who eagerly await him, for salvation.independent — the main verb — ὀφθήσεται: the second appearing, not to bear sin but to save

Analysis. The chapter's shape is a single long μέν/δέ arch with a legal excursus inside it. The μέν of v. 1 opens a descending inventory — the first covenant's tent drawn as verbless columns (the lampstand-table-bread room, then past the veil the ark and its relics), broken off by the praeteritio περὶ ὧν οὐκ ἔστιν νῦν λέγειν — and vv. 6–10 read that architecture as liturgy and lesson: forward-leaning genitive absolutes frame the routine (priests daily, the high priest ἅπαξ τοῦ ἐνιαυτοῦ), and the chapter's deepest chain hangs the Spirit's own exegesis beneath it — the way not yet disclosed, the tent a παραβολή, its gifts unable to reach the conscience. The answering δέ arrives at v. 11 with Χριστὸς suspended over two διά-phrases until the main verb εἰσῆλθεν ἐφάπαξ (v. 12), and the a-fortiori pair (the εἰ γάρ protasis of v. 13 leaning on the πόσῳ μᾶλλον apodosis) carries the argument from flesh to conscience. Verses 15–22 pivot on διαθήκη: the layout takes the disputed vv. 16–17 as a deliberate shift to the testamentary sense — where there is a will, the testator's death must be established — a wordplay the author exploits and then folds back into covenant idiom with the Sinai narrative (the Exod 24:8 quotation hung as content under λέγων) and the twin flush-left maxims of v. 22. The close (vv. 23–28) sets the ἐπεί-reductio against the νῦν δὲ ἅπαξ climax and ends on the καθ᾽-ὅσον/οὕτως correlative: men die once and face judgment, Christ was offered once and will appear ἐκ δευτέρου for salvation. Cruxes the layout takes a side on: διαθήκη in vv. 16–17 is read as testament/will (not a covenant-ratification requiring the covenant-maker's representative death), so the argument runs covenant → will → covenant; διὰ πνεύματος αἰωνίου (v. 14) is taken of the eternal (Holy) Spirit through whom Christ offered himself, not merely of his own indissoluble life; v. 23's startling claim that τὰ ἐπουράνια themselves needed cleansing is left standing at full strength — the heavenly things purified by better sacrifices — rather than softened to mere inauguration; and γενομένων ('the good things that have come') is retained at v. 11 against the variant μελλόντων.