As a number of commentators have noted, the tabernacle texts of Exodus 25-31 are organized in seven speeches that roughly match the days of creation. The sixth speech, for instance, describes the new 'Adams,' Bezalel and Oholiab, equipped by the Spirit of Yahweh with skill for making tabernacle furnishings (Exodus 31:1-11). The sequence ends with a reiteration of the Sabbath command (Exodus 31:12-17). Then Israel turns from Yahweh and worships the golden calf (Exodus 32), a fall scene that recalls Genesis 3.

In this sequence, the intercession of Moses on Sinai parallels the protoevangelium of Genesis 3: Despite Adam’s sin, Yahweh promises deliverance through the seed of the woman; similarly, despite Israel’s idolatry, Yahweh promises to dwell among them and take them to the land in fulfillment of His promise. The big difference between the two scenes is the presence of a mediator: In the garden, Yahweh appears directly to Adam to judge and promise; in Exodus Moses stands between Yahweh and the offending 'Adamic' people.

Now, overlay this already complex sequence onto John’s prologue. What does it tell us? It suggests that the tabernacling of the Word is a 'sabbatical' event. It also suggests that the tabernacling of the Word involves a renewal of covenant after a fall. As in Genesis 1-3 and Exodus 33-34, the full realization of the Creator’s presence with His creation comes after a breach of covenant. In John 1, we’re told that the Word came to His own, but they do not receive Him. Yet John assures us that He tabernacles among us in spite of idolatry. He goes up with us to the promised land, He takes us back into Eden."

"Jesus, Moses, Sinai, John" by Peter Leithart

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The reader should note that Paul follows the same "overlay" of Creation and Exodus in the imagery he used in Colossians 1. For more on the significance of this observation please see this article:

Covenant Creation: A Demonstration from Colossians