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But as many as him lekabel pnei Moshiach (receive him as Moshiach), to them he gave the tokef (authority) to become in fact yeladim haElohim.

Bereshis (in the Beginning) was the Dvar HASHEM, and the Dvar HASHEM was agav (along with, etzel) HASHEM, and the Dvar HASHEM was nothing less, by nature, than Elohim!

And the Ohr shines in the choshech, and the choshech did not grasp it.

And the Dvar HASHEM did mitgashem (become bodily) and made his Sukkah, his Mishkan (Tabernacle) among us, and we gazed upon his Shekhinah, the Shekhinah of the Ben Yachid from Elohim HaAv, full of HASHEMʼs Chesed v'Emes.

All things through him came to be, and without him came to be not one thing which came into being. In him was Chayyim (Life) and the Chayyim (Life) was the Ohr (Light) of Bnei Adam.

On the next day, Yochanan sees Yehoshua coming to him, and Yochanan says, Hinei! The Seh HaElohim, the one carrying away the avonot HaOlam Hazeh (sins of this world).

He was in the Olam Hazeh, the Olam (world) came to be through him; yet the Olam Hazeh did not recognize him. He came to his own, and his own were not mekabel (accepting) the Kabbalus HaMalchus of him.

The Ohr, the Ohr HaAmitti (the True Light), which gives rational haskalah (enlightenment) to kol Bnei Adam (all mankind), was coming into the Olam Hazeh.

Because the matan Torah (giving of the Torah) was graciously bestowed through Moshe, but Chesed and Emes of HASHEM came through [Rebbe], Melech HaMoshiach Yehoshua.