. . . it is interesting that Philo can
refer to the Jerusalem temple as χειροκμητος (Spec. Laws 1.66–67), and
the Mosaic tabernacle as χειροποιητος (Mos. 2.88), while at the same
time praising these institutions on other occasions. Philo’s use of this
terminology reveals that these adjectives did not necessarily entail critique
and could simply be used to describe the humble origins of the temple and
tabernacle. (Timothy Wardly, The Jerusalem Temple and Early Christianity
[Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe 291; Tübingen:
Mohr Siebeck, 2010], 183 n. 61)
