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For HASHEM so had ahavah (agape) for the Olam Hazeh that HASHEM gave the matanah (gift) of HASHEMʼs Ben Yechid, so that whosoever has emunah in him may not be ne'evad (lost, perish, be ruined with destruction), but find Chayyei Olam.

For HASHEM did not send the Ben HaElohim into the Olam Hazeh that he might judge the Olam Hazeh, but that the Olam Hazeh might be brought to the Geulah (Redemption) of the Olam Haba through him (Rebbe, Melech HaMoshiach).

In reply, he said to him, Omein, omein, I say to you, unless someone is born anew, he is not able to see the Malchut HASHEM.

The one of emunah who is mekabel Moshiach (accepting the person of the Bar Enosh, Rebbe, Melech HaMoshiach) is not judged; but the one without emunah who is not mekabel Moshiach, already has been judged and given the psak din (verdict) of “condemned,” because he has no emunah in the Shem of the Ben Yachid of HASHEM.

And this is the psak din, that the Ohr has come into the Olam Hazeh, and Bnei Adam had ahavah for the choshech rather than for the Ohr, for their ma'asim were ra'im (evil).

It is necessary for that one to increase, but for me to decrease.

For everyone walking in the derech resha'im has sin'as chinom (baseless hatred) for the Ohr and does not come to the Ohr, lest his ma'asim be exposed.

The one with emunah in the Ben [HaElohim] has Chayyei Olam; but the one disobeying the Ben [HaElohim] will not see Chayyim, but the Charon Af HASHEM remains on him.

And as Moshe lifted up the nachash in the wilderness, so it is necessary for there to be a hagbah (lifting up) of the Bar Enosh.

Elohim HaAv (the Father) has ahavah (love) for HaBen and has given all things into his hand.