John 1.14 is one of the climactic exclamation points within the prologue. It is at this juncture that the personified Wisdom/logos becomes flesh and ‘tabernacles’ among humanity (Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν). Consider the following parallels with Moses and the Torah:
He (Moses) became the embodiment of the Law and also the logical divine foreknowledge. (Philo, De Moses 1.162 [αὐτὸς ἐγίνετο νόμος ἔμψυχός τε καὶ λογικὸς θεία προνοίᾳ])
So at once the king (Moses) is indeed the Law’s embodiment. (Philo, De Moses 2.4 [ὡς εὐθὺς εἶναι τὸν μὲν βασιλέα νόμον ἔμψυχον])
Important quote by James D. G. Dunn:
“Prior to v.14 we are in the same realm as pre-Christian talk of Wisdom and Logos, the same language and ideas that we find in the Wisdom tradition and in Philo, where, as we have seen, we are dealing with personifications rather than persons, personified actions of God rather than individual divine beings as such. The point is obscured by the fact that we have to translate the masculine Logos as ‘he’ throughout the poem. But if we translated logos as ‘God’s utterance’ instead, it would become clearer that the poem did not necessarily intend the Logos in vv.1-13 to be thought of as a personal being. In other words, the revolutionary significance of v.14 may well be that it marks not only the transition in the thought of the poem from preexistence to incarnation, but also the transition from impersonal personification to actual person.” –Christology in the Making, 2nd ed. (Grand Rapids: Eerdmans, 1996) 243, emphasis his.