Yochanan 1:1-14

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! Bereshis (in the Beginning) this Dvar HASHEM was with HASHEM. 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. And the Ohr shines in the choshech, and the choshech did not grasp it. There came an ish haElohim (a man of G-d), having been sent from HASHEM. His name was Yochanan. This Yochanan came for an eidus (witness), that he might give solemn edut (testimony) about the Ohr, that kol Bnei Adam might have emunah through him. This ish haElohim was not the Ohr, but he came that he might give solemn edut (testimony) about the Ohr. 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. 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. 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. He gave this tokef to the ones whose being born was not by the agency of natural descent, nor by the ratzon (will) of basar (fallen human nature), nor by the ratzon of a gever (male) — rather, to the ones born of G-d. And the Dvar HASHEM did mitgashem (become bodily) and made his Sukkah, his Mishkan (Tabernacle) among us, and we gazed upon his Shekhinah, the Shechinah of the Ben Yachid from Elohim HaAv, full of HASHEMʼs Chesed v'Emes.