the congregation with her head uncovered shames the one who is her head. To enforce his argument he then states: “For a man ought not to have his head covered, as he is God’s image and glory; but the woman is man’s glory.” Man was created first and for some time was alone, being in God’s image by himself. The woman was made from the man and was to be subject to the man, a situation unlike that of God, who is subject to no one. Man’s headship, nevertheless, is third-rate, coming after the headship of God and Christ.—1 Cor. 11:3-7.

A FREE MORAL AGENT

Man being made in God’s image, according to His likeness, he was a free moral agent. He had the freedom of choice to do good or bad. This put him in a position to bring honor and glory to God far beyond that which the animal creation could bring, by his willing, loving obedience to his Creator. He could intelligently praise God for His wonderful qualities and support His sovereignty. But Adam’s freedom was a relative freedom; it was not absolute. He could continue to live in happiness only if he acknowledged Jehovah’s sovereignty. This was indicated by the tree of knowledge of good and bad, from which Adam was forbidden to eat. Eating of it would be an act of disobedience, a rebellion against God’s sovereignty.—Gen. 2:9, 16, 17.

Adam being a “son of God” (Luke 3:38), his relationship to God was that of a son to a father, and he should have obeyed accordingly. Additionally, God created in man an innate desire to render worship. This desire, if perverted, would take man in the wrong direction and destroy his freedom, bringing him into bondage to that which was created instead of to the Creator. This, in turn, would result in man’s degradation.

A rebellious spirit son of God caused Adam’s wife Eve to sin, and she placed the temptation before Adam, who deliberately entered into rebellion against Jehovah. (Gen. 3:1-6; 1 Tim. 2:13, 14) They became like those whom Paul later described in Romans 1:20-23. By his transgression Adam lost his sonship and perfection and introduced sin, with imperfection and death, to the entire human race, his offspring. They, when born, were in the image of their father Adam, imperfect men, with death working in their bodies.—Gen. 3:17-19; Rom. 5:12; see ADAM No. 1.

“THE MAN WE ARE INSIDE”

In speaking of the conflict of the Christian, including that with the fallen, sinful flesh, the Bible uses the expressions “the man I am within,” “the man we are inside,” and similar phrases. (Rom. 7:22; 2 Cor. 4:16; Eph. 3:16) These expressions are appropriate because Christians have been “made new in the force actuating [their] mind.” (Eph. 4:23) The driving force or inclination of their mind is in a spiritual direction. They are making efforts to “strip off the old personality [literally, “old man”]” and clothe themselves with the “new personality [literally, “new man”].” (Col. 3:9, 10; Rom. 12:2) In being baptized into Christ they have been “baptized into his death”; the old personality was impaled, “that [the] sinful body might be made inactive.” But until their death in the flesh and their resurrection, the fleshly body is still there to fight the ‘spiritual man.’ It is a difficult contest, whereof Paul says, “In this dwelling house we do indeed groan.” But the ransom sacrifice of Jesus Christ covers the sins of the old personality with fleshly desires working in its members, unless these Christians give in and lose the fight, going the way of the flesh.—Rom. 6:3-7; 7:21-25; 8:23; 2 Cor. 5:1-3.

THE SPIRITUAL MAN

The apostle contrasts the spiritual man with the physical man. He says: “But a physical [literally, ‘soulical’] man does not receive the things of the spirit of God, for they are foolishness to him.” (1 Cor. 2:14) This “physical man” does not mean merely one living on earth, one with a fleshly body, for, obviously, Christians on earth have fleshly bodies. The physical man here spoken of means one who has no spiritual side to his life. He is “soulical” in that he follows the desires of the human soul to the exclusion of spiritual things.

Paul continues about the “physical man,” that he cannot get to know the things of the spirit of God “because they are examined spiritually.” Then he says: “However, the spiritual man examines indeed all things, but he himself is not examined by any man.” The spiritual man has understanding of the things God reveals; he sees also the wrong position and course of the physical man. But the spiritual man’s position, actions and course of life cannot be understood by the physical man, neither can any man judge the spiritual man, for God only is his Judge. (Rom. 14:4, 10, 11; 1 Cor. 4:3-5) The apostle says by way of illustration and argument: “For ‘who has come to know the mind of Jehovah, that he may instruct him?’” No one, of course. “But,” Paul says of Christians, “we do have the mind of Christ.” By getting the mind of Christ, who reveals Jehovah and his purposes to Christians, they are spiritual men.—1 Cor. 2:14-16.

MANAEN

(Manʹa·en) [Gr. form of Heb. for “Menahem,” meaning “one who comforts”].

A man who was among the prophets and teachers in the congregation at Antioch. He had been educated with the district ruler Herod (Antipas).—Acts 13:1.

MANAHATH

(Manʹa·hath) [possibly, resting-place, settlement].

1. A descendant of Seir through Shobal.—Gen. 36:20, 23; 1 Chron. 1:38, 40.

2. A site to which certain “sons of Ehud” inhabiting Geba were exiled at an unspecified time. (1 Chron. 8:6) Geographers commonly suggest as a possible identification modern Malha, over two miles (3 kilometers) SW of Jerusalem.

MANAHATHITES

(Man·a·haʹthites).

Certain Judeans descended from Caleb and Salma who apparently constituted part of the population of Manahath. (1 Chron. 2:50, 51, 54; 8:6) The Manahathites may be the same as the Menuhoth mentioned at 1 Chronicles 2:52.

MANASSEH

(Ma·nasʹseh) [making forgetful, or, one who forgets].

1. Joseph’s firstborn son and the grandson of Jacob. After Joseph became Egypt’s food administrator, Pharaoh gave him Asenath, the daughter of Potiphera the priest of On, as a wife and she bore Joseph two sons, Manasseh and Ephraim. Joseph named his firstborn son Manasseh, because, he said: “God has made me forget all my trouble and all the house of my father.” (Gen. 41:45, 50-52) When Jacob blessed Manasseh and Ephraim, he persisted in putting his right hand on Ephraim and his left on Manasseh, thereby placing the younger Ephraim before Manasseh. (Gen. 48:13-20) As indicated thereby, Ephraim was to become greater than Manasseh.

Manasseh had sons by a Syrian concubine (1 Chron. 7:14), and Joseph lived long enough to see the sons of Manasseh’s son Machir.—Gen. 50:22, 23.

2. The tribe of Israel that descended from Joseph’s son Manasseh and consisted of seven tribal families. About a year after the Israelites left Egypt, Manasseh’s able-bodied men from twenty years old upward numbered 32,200. (Num. 1:34, 35) This doubtless included Gaddi, one of the ten men bringing back a bad report after spying out the Promised Land. (Num. 13:1, 2, 11, 25-33) By the time a second census was taken nearly four decades later, the tribe’s registered males had increased to 52,700, outnumbering Ephraim by 20,200. (Num. 26:28-34, 37) Evidently, therefore, it was with reference to the lesser future role of Manasseh