| 50. Linguistic Exegesis The opening demonstrative touto {Τοῦτο | Toû-to} refers back to Paul’s prior argument, with de {δέ | dé} serving as a discourse marker introducing an emphatic statement. Phemi {φημι | phē-mi} “I say” functions as a first-person assertion, followed by the vocative adelphoi {ἀδελφοί | a-del-phoí} addressing the community. The conjunction hoti {ὅτι | hó-ti} introduces the content clause. Within that clause, the coordinate pair sarx {σὰρξ | sàrx} “flesh” and haima {αἷμα | haî-ma} “blood” idiomatically represent mortal humanity. The infinitive kleronomesai {κληρονομῆσαι | klē-ro-no-mê-sai} “to inherit” depends on dynatai {δύναται | dý-na-tai} “is able,” negated by ou {οὐ | ou}, expressing absolute incapacity regarding basileian theou {βασιλείαν θεοῦ | ba-si-leí-an the-oû} “kingdom of God.” The second clause, linked by oude {οὐδὲ | oudè}, contrasts he phthora {ἡ φθορὰ | hē phtho-rá} “the corruption” with ten aphtharsian {τὴν ἀφθαρσίαν | tḕn aph-thar-sí-an} “the incorruption” as subject and object of kleronomei {κληρονομεῖ | klē-ro-no-meî}, heightening the antithesis between mortality and the eschatological imperishable realm. |