Romans 5:1-15

Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to HASHEM through Rebbe, Melech HaMoshiach Yehoshua Adoneinu, Through whom also we have HaSha'ar laHASHEM (gate to appoach G-dʼs presence, access of the Tzaddikim) by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod Eloheinu. Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces savlanut (patience), Savlanut produces tested character and midos, and tested character and midos produce tikvah. And tikvah does not in the end lead to our being meyayesh (despairing) in disillusionment and bushah (shame), because the Ahavas HASHEM (G-dʼs love) has been poured out in our levavot through the Ruach Hakodesh given to us. For while we were still helpless, Moshiach died for the resha'im (the unrighteous persons, the wicked), doing so at the appointed time! For only rarely will someone die for a tzaddik (righteous man); though efsher (perhaps) it is conceivable that someone will dare to die for the tzaddik. But HASHEM demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us. How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM on the basis of the Moshiachʼs DAHM (blood) and sacrificial death, how much more then shall we be delivered through him from the eschatological Charon Af HASHEM (burning anger of G-d)! For if when we were [G-dʼs] oyevim (enemies), we were reconciled to HASHEM through the histalkus (passing), the mavet (death) of the Zun fun der Oybershter, how much more, having been reconciled and no longer oyevim, shall we be delivered by his Chayyim! Not only so, but we also glory in HASHEM though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through whom we have now received the ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men). Therefore, just as through one Adam (one man, humanity, Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death), and so Mavet passed through to kol Bnei Adam (all Mankind, all the sons of Adam), because all sinned. For before [the epoch of] the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in HaOlam (HaZeh, the world). But Chet (Sin) is not accounted, recorded in the absence of Gezetz. Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adamʼs averah (transgression, disobedience, commandment rebelled against and recorded for death penalty) — that is, Adam who is a tipus (pattern, prophetic type), a demut he'atid (a future figure) of Hu HaBah (“He who comes,” Moshiach the Coming One, the Coming Go'el Redeemer). But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v'Chesed HASHEM (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many).