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Breasts: Signatory of The Mother of All Living, Nourishing Spiritually, Ruling Coitally – Part 2

[Study Aired February 28, 2026]

Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. Pro 5:19

When Touch Isn’t About Sex

Let’s start with intimacy: for many women, hopefully wives, the first time their chest, their heart, was touched in a meaningful way wasn’t sexual; it was emotional. Think of a baby being held to the chest or a mother nursing—these moments transform the breast into a literal source of life, a land of milk and honey, for a babe in Christ. The nipple becomes a bridge between two hearts, offering comfort, nourishment, and a sense of bonding. Science supports this as well: during breastfeeding, the hormone oxytocin is released, which serves as a bonding hormone. It not only helps with milk flow but also creates feelings of trust and closeness. It connects mother and child on a deep neurological level and, communally, with her husband. For nursing, that context, the female nipple is not overtly sexual as espousedly experienced; it’s espousedly sacred—a representational channel of pure, unconditional, multirole ministrative care (1Ki 1:4).

Eze 23:2  Son of man, there were two women, the daughters of one mother:
Eze 23:3  And they [Aholah and Aholibah – you and I in our time] committed whoredoms in Egypt; they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. 
Eze 23:4  And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah.

Deu 23:1  He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.

Bruised breasts and teats epitomise the nature of being psychologically and spiritually ‘wounded in her breasts’, and like a bruised reed, normally are easily broken psychologically and emotionally, in judgment. She is thus mastectomised in espoused ministrations, as is a man, emblematically emasculated of espoused authority, “wounded in his stones and privy”, unable to minister to his wife spiritually. It is the Shulamite-Bride who is given by her Husband to be healed, having filled up from behind in her body, the Church, from both her wounded breasts and her husband’s wounded privy in submission to Him (Col 1:23-29), that the Lord paradoxically says shall not be broken. As He is, so are we as His Bride for the world, our children in the Resurrection to Judgment by our wounds, bruising, crushing, even being ground to powder, dissolved into the earth like water so that it cannot be reformed in its old style; they are healed in the New Adam, the Bride.

Mat 12:20  A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 

Isa 53:5  But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed. 

Luk 4:18  The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 
Luk 4:19  To preach the acceptable year of the Lord

Bruised H7533 – 1. to crush, oppress a. (Qal) 1. to crush, get crushed, be crushed 2. to crush, oppress (fig)

Wounded H6481 – 1. to bruise, wound, wound by bruising a. (Qal) to wound by crushing.

Son 5:7  The watchmen that went about the city found me, they smote me, they wounded [H6481] me; the keepers of the walls took away my veil from me.

A wife’s figuratively mastectomised ministrations for her husband are highlighted by Aholabah, the younger sister, representative of the Bride coming out of Babylon, and her like weariness of pursuing espoused ministrations.

Eze 23:31  Thou hast walked in the way of thy sister [Samaria]; therefore will I give her cup into thine hand. 
Eze 23:32  Thus saith the Lord GOD; Thou shalt drink of thy sister’s cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much.
Eze 23:33  Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.
Eze 23:34  Thou shalt even drink it and suck it out, and thou shalt break the sherds thereof, and pluck off thine own breasts: for I have spoken it, saith the Lord GOD.
Eze 23:35  Therefore thus saith the Lord GOD; Because thou hast forgotten me [your Husband], and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms.

Such ‘whorings’ of a carnal wife almost always do not involve direct adulteries. They are related to her busybody feet being rarely in her home, always out with the girls, prioritising them and other personal pleasures, typically over-emphasising legitimate and welcome household duties ahead of her husband, all effectively ‘lewd whoredoms’ to avoid espoused ministrations. That is precisely what Aholabah, who represents us, does hopefully less and less.

While remembering that the SoS is Solomon’s composition, he is in the third person, constructing every detail of her mind, personality, and body in response to him. His portrayal of her is contrasted with his thousand wives and every other woman he has encountered, without listing their artifices. In fact, as are the Elect, she is the watchman going about her city within, carefully guarding her every thought and action for the appearance of evil. She is not judging her sisters of Solomon’s harem since she, and demonstrated by Solomon in Ecc 7:29, that she, too, is flesh and subject to “inventions”, meaning, ‘devices’ or cunning machinations—however, Solomon is trying to protect her purity in his and our minds by building that virtuosity in our appreciation of her every detail—a fantasy unfolding we see through Solomon’s realisation is unfeasible; in modern terms, too romantic without that unseen power of the holy spirit’s demonstration of might and power to effectuate her.

Outwardly, fantasising about being out at night with a veil, traditionally worn by a harlot, her watchmen within looked behind and saw her as having been one. In the very next verse, she says,

Son 5:8  I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.

Her sisters of Solomon’s court and she know that she is the one chosen by Him. Inwardly, the wounds in her breasts from Eden’s curses have been healed, and now, with eyes ravishingly ablaze with crystal clarity of knowing that her every feminine detail is designed by Him to ravish Him, she solemnly demands with their oath that her highly romanticised sisters don’t cheat her of her exclusive love. She, as we do with Babylon in the next verse, doesn’t want her sisters to discover her pearl of great price, which she jealously guards. After all, all 1,000 of them had known Solomon carnally. They didn’t find him exceptionally different to ministering to them sensually, so, somewhat scoffingly, why should the Shulamite be so ravishingly sick with love?—he’s just another unsatisfying man.

In all amazement and humility, it is she (actually Solomon) who asks a dual question, with the latter answering her sister’s inevitable jealousy.

Son 5:9  What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

She then, in the subsequent seven verses, outwardly demonstrates to them the splendour of her beloved’s majesty in every aspect. However, they, akin to Babylon to us, are not granted the spiritual vision to perceive the distinction that makes her Groom unique. In fact, she restates the very first verse in the SoS with, “His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem – Son 5:16.

Joh 15:15  Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 
Joh 15:16  Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Where was the Bride wounded?

Eve and all women, having been physically smitten for six thousand years, living insecurely with Adam, dealing with his own curse, fawning on her sexually, the wounded (H6481) effect psychologically and spiritually in her heart took the greatest insult and toll in her breasts, her teats which we have seen has the same Hebrew reference, H6481, for a priest or husband being injured in his privy!

In more moral times past, pregnancy outside of marriage attracted tremendous shame. The hapless poor girl bearing the outward stigma of her indiscretion, more than her lustful paramour, the supposed head and authority, allegedly a watchman in his own right, to avoid amorous excitations, who, precisely as did Adam with Eve, the most mechanical nature of all men, submitted to his lust for her charm.

2Pe 2:22  But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

As the 1967 lyrics to the song, “The Beat Goes On”, announce to the Elect, Babylon is doomed to labouriously repeat its sins—sardonically and drearily expressed at the end of many stanzas~, “And the beat goes on…La-de-da-de-de, la-de-da-de-da”—until the Shulamite comes along singing her Lord’s orchestral Song of Songs with young and feminine vibrancy, authentic charm too devastating to our Lord, he says through Solomon, “Thou art beautiful, O my love, as Tirzah [favourable], comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me…” Son 6:4-5.

In the meantime, a profound correlation exists between a husband’s emblematically wounded or crushed private parts and his wife’s bruised breasts, which is appreciably detrimental to marriage that Solomon sought to correct with his Shulamite creation.

As observed earlier in these studies, Eve’s sense of security in Adam has been markedly compromised since their expulsion from Eden, effectively inflicting emotional distress in her now wounded and bruised heart towards Adam, signified by her breasts. In an effort to shield herself against the forboding emotional darkness in her land of being forsaken and unable to rely on Adam to meet her romantic needs, her curse compels her to step up to the plate and take control where Adam fails, instinctively hoping to shame him into being the man she needs. As seen in the last study, it is a startling portrayal of her indirectly taking him by the throat with his secrets. Even though, in Deu 25:11-12, she took her husband’s opponent by his secrets, she soundly controlled the signified ‘doctrinal’ argument between the two men, causing her husband to win by subterfuge (euphemistically underhandedness) regardless of righteously understanding the core truths, thus rendering him allegorically impotent, and elevating her as the champion—like good old Queen Vashti, in modern terms, empowered as a strong, independent and assertive woman…

The consequence of Adam’s abandonment of authority as Eve’s head, the result of her now symbolically bruised breasts and teats, causes her to seek doctrinal paramours who will not forsake her, and endlessly verify her charm. Confused, deluded, and unsatisfied, moving from one to the next in the wearying pursuit of the flesh. All because in Eden Adam temporarily wrestled in his mind with God, and allowed Satan to ‘reach in’ as his new ‘head’, allegorically taking him by his privy parts.

Mat 27:46  And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 

Jdg 10:13  Yet ye have forsaken me, and served other gods: wherefore I [For this cause, all carnal husbands can’t be relied on] will deliver you no more. 

Isa 7:14  Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Isa 7:15  Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.
Isa 7:16  For before the child [Jesus] shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. [Ephraim and Manasseh – emblematic of our kings within failing to uphold our feminine sentiments]

Isa 54:5  For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called [through Christ and his Bride]. 
Isa 54:6  For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 
Isa 54:7  For a small moment have I forsaken thee; but with great mercies will I gather thee. 

Consequently, it all affords a carnal wife the gift of a powerful secondary benefit: having her husband continually focused on romantising her as she dangles the intimacy carrot just out of reach, skillfully managing him with hope of boudoir delights.

To gain insight into what motivates an individual, it is customary to examine their moral beliefs. However, beliefs originating in Eden by our first father, Satan, now lead us to concentrate on our immediate emotional needs, which we intertwine with God’s word to more easily accommodate our sentiments, doctrinally. Consequently, these beliefs, and like men’s privy and women’s breasts, are often psychologically injured and damaged and therefore not dependable in representing a belief. Instead, if one seeks to understand a person intimately, it is essential to comprehend their wounds, their trauma—demonstrably by Adam’s injured privy and stones, and Eve’s wounded spirit in her breasts.

The easiest way to observe someone’s insecurity is to see what they need from other people, and in this study, it is Adam and Eve’s gender specific insecurities. Adam, as Eve’s head, is first to incur his insecurity by his fear of losing her companionship, overwhelmingly driven by his newfound lust for the ravishing sensuality she affords him—and she knows it. Her delight in Adam’s lust for her affords her incredible, unwittingly emasculating power over him, and he likewise knows it. But until the holy spirit comes thousands of years later, the flesh, temporarily, has far more power in sensualities than does God’s word spiritually.

Individuals’ insecurities mainly originate in childhood experiences and persist into adulthood in complex ways, so common in everyday life that they are often disregarded or unnoticed, since we are skilled at seeing situations developing and avoiding the hurt with all kinds of dishonest mechanisms.

There are six carnal social needs that most individuals crave: significance, approval, acceptance, intelligence, pity, and power. As typified by the basest and least of all people, the Bride, we don’t need to be powerful, significant, or accepted by the broad populace to experience love and respect, but, in Babylon, it is essential that our peers and as many individuals as possible boost our pride by recognising that we possess these qualities. As noted by Job, when people seek our advice, it empowers us as significant. Typified somewhat righteously by Eve, following Adam’s treachery in not being her head, is not that she wants pity. Still, she and all women thereafter want men, particularly husbands, to understand their emotional needs, and there is a lot of truth in how hard their lives are, and what they go through as women—seemingly a kind of prank God played on women. In her representing the Church, equally represented by men, the ‘evil experience’ is a contrivance of God to humble us. Nonetheless, she blames Adam entirely for her perceived heartfelt misfortune at not being sufficiently and consistently understood for her wound—perpetually—since his understanding would unify their minds, dethrone her, reverse her curse, and thus loosen her power and authority.

Accordingly, if you want to see what governs a person’s mind and actions, you understand their grief; you don’t look at their beliefs. Without the holy spirit, their actions are driven by their bruises and are more easily ruled by their doctrine. We continue to observe and from experience, symptoms of our gender specific wounds overshadowing the causes as we blame our spouses (Rom 2:15). As Adam and Eve and we experienced, every bad behaviour is grief of the underlying wound, in disguise.

In early childhood, typified by the ‘children’ Adam and Eve, and even God, and more identifiable with women, their primal need, ingrained ironically around the age of eight, but starting soon after birth to age ten, is designed by God to be intensely social, requiring family and friends, and, carnally the eternal question, ‘Will I be liked and how do I become more likable to attract more friends’. In that group, indicative of a church, do I feel safe, secure, accepted, and, ideally, loved by my peers for who I am? Am I chosen? That hope for a self-validating script is grounded in the emotional reward from the personal elements the individual perceives as beneficial for self-elevation, and in the peer group’s promotion.

In that “all things are [hers]”, the protagonist, the Bride, initially represents, like all women, a natural desire to be noticed and held in high esteem, to be chosen. What she does not comprehend and is incapable of understanding is the cause of the wound she perceives in her breasts and heart—the humiliation and perceived shame stemming from being deceived by the Serpent. Originating from her unacceptable behaviours, her subsequent wound is a chaotic perception that Adam and God perceive her as unintelligent, disapproved, and insignificant. She perceives this as a loss of authority and, like Cain, perpetual self-pity (Gen 4:13-15). And to correct the shame of unworthiness, she does, in amplifying her already beguiling femininity, easily and gladly, verified by Adam to feel mature, safe and chosen. Unwittingly to all, she, in representing the old Adam in mankind, is positioning herself to ride the Beast, sitting on God’s throne as god. Meanwhile, Adam, representing all husbands (except the carnal male Elect), stands impotently by as his wife endures the humiliation of both their curses for 7,000 years.

2Co 4:16  For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. 
2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

What she and Adam do not comprehend is that those fleshy qualities she desires do not simply manifest spontaneously, thereby leading to immediate maturity. She faces a strenuous journey ahead in her efforts to save herself, as Adam evidently was unable to do so. Nevertheless, to Adam’s consternation and in his haste to seek her favour, she commands his unwavering attention, which, unexpectedly, strangely proves to be unsatisfactory. Age doesn’t equal maturity, and self-styled responsibilities don’t equal healing as she flinches at the concept of her husband ruling over her. Paradoxically, another strange, disconcerting, yet curiously sensually attractive notion—quickly erased as alarmingly destructive to her distinction.

What she doesn’t fathom is her innate, nonetheless, bothersome need to be governed, ruled by a powerful man of righteous social and spiritual standing to fulfil her every need, and thus vastly amplify her beauty in mind, body and spirit. Beginning in her healed breasts, an emotion so almighty of Shulamite-Bride-like proportions, triggering every sensory delight representatively spiritually in her body.

In matters of chastity, female breasts are socially discreetly observed visually and righteously without fanfare, privately acknowledged in all glory to God—just as the Shulamite’s fanciful zeal, nonetheless, more boldly wants her husband to have no misunderstanding of her desire for his direct attention. In scripture, particularly in the Song of Songs (SoS), breasts are central to understanding their various meanings. Simultaneously, these studies aim to minimise unnecessary sensationalism. Consequently, a substantial portion of research is devoted to this subject in all propriety and hopefully without offence.

Continuing:

Her insecurity fast-forwards her to another stage of life, almost always beginning in youthful curiosity or early adulthood, and the breast takes on a very different meaning. Suddenly, it’s eroticised, desired, lewdly lampooned and exaggerated by both sexes. We see the same biological part—the nipple—now interpreted through a different psychological lens. In romantic relationships, it becomes a focus of arousal; touch here can lead to feelings of excitement, connection, and, something the Shulamite-bride three times vociferously avoids advancement (Son 2:7, 3:5 and 8:4), because the nerves in the nipple are connected to the same areas of the brain that light up during amorous activity. For the unprincipled single males and females who behave in an unbecoming manner, deliberately playing provocative mind games, or engage in physical incitement, their actions, unwittingly and shockingly, signify an espoused commitment. For today’s hookup culture, leaving the parable of the woman at the well having six husbands (John 4:16-18) miles behind in the dust of pressed breasts and bruised teats—an unrealised situation of multiple adulterous marriages.

1Co 7:36  But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

The spiritually “uncomely” signifies spiritually casting one’s pearls before swine (Mat 7:6), when adulterously, particularly when artful kisses are predatorily pursued by either party to quickly progress towards the breasts for mutually greater arousal. By God’s design, and perhaps precipitating an experience of evil, it’s natural and inevitable that singles, especially courting couples, involuntarily become relatively sexually aroused. It should certainly not be the direct aim, since that is fornication. However, for the sagacious, it is even more morally compelling when they perceive unintentional stimulation as a potential evil approaching, and they graciously internally acknowledge and respect one another for the circumstances, thereby abstaining. In doing so, they display immense honour and respect for the other, a SoS Shulamite-like etiquette that curiously, is even more arousing!—a phenomenally powerful theme in the Song of Solomon, and always indicative of the Bride, today, with Christ!

Luk 21:19  In your patience possess ye your souls.

Eph 5:3  But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

Mat 5:27  Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
Mat 5:28  But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Rev 14:12  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Rev 14:13  And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

A wife’s breasts, both within and outside of marriage, are profoundly central to men’s and women’s Adamic curses, carrying multifaceted negative and positive implications. Breasts are highlighted eight times in the Song of Solomon, with a full one-third of all twenty-four biblical references in 66 books. (3×8. Eight represents the end, judgment, and the completion of a matter, gloriously transitioning into the new beginning of the new man in both husband and wife.)

Neurological studies show that nipple stimulation activates the somatosensory cortex, the same brain region that processes genital touch. So yes, scientifically speaking, the nipple assuredly is a pleasure centre, but here’s where it gets complicated and fascinating—many women feel conflicted about this dual role. They’ve used their bosoms to nurture their children, and they’ve seen their breasts change with age, weight, pregnancy, and menopause. Additionally, as seen in some tribal cultures, regrettably, the breast is somewhat unexceptional as any other everyday exposed bodily member. On Western beaches, and even on Main Street, and at evening social galas, the breast’s God-designed glory is frightfully desecrated. Women feel the burden of how the world views them, how the media, husbands, and culture have sexualised their bodies. That tension between intimacy and eroticism confuses. Particularly in Babylon, one moment, the breast is theirs; the next, it seems to belong to someone else’s gaze. This can leave many women disconnected from their body, especially if they have never had the language of Godly freedom, as Solomon’s Shulamite anticipates, to explore these roles righteously in marriage, and celebrate their spiritual union as the Bride of Christ!

1Co 6:20  For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. 

This confusion often quietly resides in Babylonian marriages: a woman might desire emotional closeness but not sexual touch, a delicate balance between fulfilling her emotional needs, yet not overly arousing her husband and deny his marital dues; or she might enjoy erotic stimulation yet feel guilty or hesitant about it during midlife body dysmorphia, and beyond. As the body changes and hormones shift, many women report feeling more sensitive in some areas and less responsive in others. Instead of embracing this natural evolution, many feel they’ve lost something, blame themselves for not reacting the same way, and wonder whether they’re broken or no longer the same. However, apart from biological or mental sickness, the truth is that nothing is broken. What is changing is the context, and once a woman understands the psychological duality of her own body, she can begin to reclaim it—not just for pleasure, but for the continuity of connectedness with her husband, and as always for the Bride of Christ, spiritually, and these understandings in the natural representing the spiritul, is what makes the young bright-eyed Shulamite Bride in the SoS so vigorously guarded.

So, what is the difference between espoused intimacy and eroticism? Intimacy involves emotional closeness and a sense of safety, being fully understood and accepted. It includes touch that expresses, “I see you, I cherish you, I am with you.” This kind of touch may not always lead to sex, but it is profoundly fulfilling, as expressed earlier, always being in a psychologically semi-aroused mindset. It’s the type of touch that remains, not because it may excite the body, but because it comforts the soul as a Psalm. For women, particularly later in life, this kind of touch can be even more valuable than any physical act—gentle, unhurried, and attentive.

Eroticism, on the other hand, relates to desire, energy, attraction, and excitement. It can be powerful, passionate, and affirming, and it also has its place. The issue isn’t with erotic touch; it’s with how narrowly we define it. Too often, the media teaches us the absurdity that eroticism must be quick, visual, and performance-driven. But for women and men, erotic pleasure starts in the mind. It’s about feeling emotionally secure first; it’s about building a connection, not just chasing a climax. And once that foundation is set, the body can open up in unexpected ways even after years of disconnection—it does with Christ!

Here’s a key insight: the same touch can feel intimate in one moment and erotic in another, depending on the emotional atmosphere. As a result of Eve’s curse, wives often feel rushed, unseen, or pressured. Since her mind is ambivalent about carving an emotional connection without inciting her husband’s immediate ardour, even the most physically stimulating touch can feel invasive. However, if she feels respected and safe and has a radical understanding of her curse, even a gentle caress on the chest can awaken deep desire. That’s the psychology behind the duality: the body doesn’t decide how to respond on its own; it follows the emotional cues we create. In Babylon, she employs the same emotions to rationalise her emotional fulfilment, anticipating that her husband will experience similar satisfaction, thereby skillfully avoiding the paradox of her ambivalence toward his exasperatingly faithful— ‘unmentionables’.

This is where communication becomes essential, especially in the management of her ‘house’ in Him, where the Shulamite’s ardour and immediacy of anticipation, virtuously detained, is aching to be touched and masterfully caressed. It typifies her husband, Christ’s dexterity with his Bride, ensuring her desire never fades, but is enthusiastically amplified by her in a carefully choreographed dance taught by her mother, the Church within, as she builds her house to His design.

Heb 13:4  Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
Heb 13:5  Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.
Heb 13:6  So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
Heb 13:7  Remember them which have the rule over you [Husbands, Elders, Christ and the Father], who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 
Heb 13:8  Jesus Christ the same yesterday, and to day, and for ever.

In constructing her house, the Temple, in accordance with her husband’s design, throughout the entire Song of Solomon, she poetically dreams of how she will demonstrate her love for him, its every detailed sensuality tactile. It is her youthful desire in righteous visualisation for “the day that she is spoken for,” that the entire Song is indispensably palpably “knowing” one’s spouse. Accordingly, it is deemed necessary to address the vital elements of “touch”. Compared to a husband, a wife’s thinner skin enables her million nerve endings to heightened sensitivity; combined with her female hormones, evokes those glorious feminine responses that so delight a husband by his touch, kind of causing her God-given virtue to flow to him, and his, to her, prospering them as one spirit (Eph 4:4).

Luk 8:43  And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 
Luk 8:44  Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
Luk 8:45  And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
Luk 8:46  And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 

Isa 55:11  So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.