Premda je dobro poznat, Proslov Ivanova evanđelja uvijek je iznova izazov mnogim istraživačima. U ovom radu promatra se Proslov u kontekstu cijelog četvrtog evanđelja, ali ponajprije kao jedna zasebna cjelina. Rad se sastoji od četiriju poglavlja koje postupno otkrivaju ulogu Logosa u Proslovu u usporedbi s mudrosnim tekstovima Starog zavjeta. Ivanov «...» može biti eho - aluzija na Knjigu Postanka koja počinje s istom frazom (berišit). Kod Ivana taj se početak povezuje s prvim danom u tjednu, kao danom novog stvaranja čiju ideju razvija u svojem evanđelju. Ivan oblikuje postojeći himan i prilagođava ga svojem djelu kako bi pokazao razliku između Mudrosti i Logosa. No, s druge strane, mudrosni tekstovi ukazuju na funkciju poosobljene Mudrosti koju nadvisuje Logos, odnosno Isus Krist. Logos nadilazi stvorenje jer je on Bog. Logos je utjelovljena Riječ (usp. Iv 1,14), kako je to proročki prikazao Sirah (24,8) i ostali mudrosni tekstovi. Although the Prologue to John's Gospel is well-known, it remains an ever-new challenge for many scholars. In this article, the author approaches the Prologue in the context of the whole Fourth Gospel, but, primarily, as to an integral whole. The article consists of four parts that gradually reveal the role of Logos in the Prologue in comparison with sapiential texts of the Old Testament. John's » ... « can be an echo - allusion to the Book of Genesis that begins with the same phrase (berešit). John relates that beginning to the first day of the week as the day of new creation and develops that idea further in his gospel. John reshapes the previously existing hymn and adjusts it to his work in order to show the difference between Wisdom and Logos. However, on the other hand, sapiential texts point towards the function of personified Wisdom that is greater than Logos, i.e., Jesus Christ. Logos is greater than creation because he is God. Logos is the incarnated Word (see Jn 1:14), prophesized by Sirach (24:8) other sapiential texts.