Audio Download

Breasts: Signatory of the Mother of All Living, Nourishing Spiritually, Ruling Coitally – Part 8b

[Study Aired April 1, 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)

We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? (Son 8:8)

Pro 22:6  Train up a child in the way he should go: and when he is old, he will not depart from it.

Without adding to the word of God, the ‘first comes the natural, and then the spiritual’ principle, whether or not mentioned in scripture, can be applied to any aspect of the physical as a representation of the spiritual. A classic example we often use is the miracle of a caterpillar metamorphosing from an apparent ‘soup’ in its chrysalis into a beautiful butterfly, which represents our spiritual transformation. Appropriately, the concept of “imprinting” as seen in nature, likewise, is observable in the human beast, and is the subject of this last two-part (8a and 8b) study of “breasts”.

1Co 11:14  Doth not even nature [G5449] itself teach you, that, if a man have long hair, it is a shame unto him? 

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural [G5591]; and afterward that which is spiritual. 

Nature G5449 – 1. nature a. the nature of things, the force, laws, order of nature. [… differentiating  the Godly order, the ‘nature’ of the spiritual or directly the ‘nature’ of the physical.] 

Natural G5591 – 1. of or belonging to breath a. having the nature and characteristics of the breath. [Soul] 

Imprinting in Nature Equally Recognized in Humanity:

Accordingly, and as demonstrated with animals and nature, the explicit application of ‘training up a child in the way he should go, so that when he is old, he will not depart from it’, is the process of indelibly imprinting the ‘little sister without breasts’ (her mind) with physical marital ministrations to be represented spiritually “IMPRINTED” on and in her Husband, Christ.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

A newborn lamb’s attention is instantly attracted to the first thing that moves; even a couple of hours after being born, and will persistently follow that thing, be it a man, dog, fox, lion, or even a vehicle—anything! That self-same principle in nature mirrors babies’ and youth’s initial innocence and rapid novelty towards their immense attachment to a lust, whether righteous or unrighteous, derived from the senses, which, in modern terminology, is termed “imprinting”. Characteristically, any newborn will instantly imprint on its mother inherently for survival first through her as a life source for food and protection. In mammals, it is her breasts (udder) and all associated scents, her voice, tactile nuzzling, and her being able to hear the voice of her lamb and recognize its form out of hundreds of other lambs, all because they are both imprinted on each other.

1Pe 2:2  As newborn babes, desire [G1971] the sincere milk of the word, that ye may grow thereby: 
1Pe 2:3  If so be ye have tasted that the Lord is gracious

Desire G1971 – 1. to long for, desire 2. to pursue with love, to long after 3. to lust, [& negatively to] harbour forbidden desire.

The purpose of this study is to juxtapose the young mammal’s (including goslings, chickens, and, in fact, any beast of the field) imprinting on its mother, even as children do, before transitioning to imprint on its father’s supposed righteous authority. The problem initiated in Eden is that carnal fathers don’t have Christ’s word for their children to correctly and spiritually imprint on them, since youth quickly see fathers hypocritically not guiding them or their wives righteously—a concept they can see, yet, and because nobody understands the nature of Adam and Eve’s curses, can’t righteously identify the issues. Nonetheless, the children still acquire, and have imprinted on them their father’s unrighteous creed and morals—even as we did of Satan when immersed in Babylon. Consequently, as seen in Proverb 22:6, none are taught and “trained up in the way they should go.”

The juxtaposition is correspondingly sexual, in that our sexuality directly corresponds spiritually to thoroughly grounding a person in his or her teacher. It is what Solomon concluded in the King James version of the Song of Solomon in chapter 8, titled “Final Advice”: “We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?” – Son 8:8. Solomon profoundly determined that he had to train her up himself, well before oxytocin and other hormones noted by her breasts’ growth imprinted her breasts in a paramour thief’s heart. Temporarily, she is both a door and a wall that contains her until that day. Left to study in the final Song of Solomon study, and as the Heavenly Jerusalem, her doors in her walls are open day and night (Rev 21:25).

Joh 10:9  I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Son 8:9  If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. 

What causes sexual imprinting on a virgin (male or female)?

Sexual imprinting is a process where an individual learns to identify specific, desirable characteristics of a mate based on early experiences or first sexual encounters. In the context of a “virgin” (meaning a first-time experience), this imprinting is often caused by a combination of neurochemical bonding, early social experiences, and specific associative learning mechanisms. Key factors that cause or facilitate this imprinting include:

Associative Learning and Initial Exposure: Associative learning is a fundamental cognitive process in which an organism links two stimuli or events, thereby connecting them in memory. It is the foundation of conditioning, enabling the brain to predict future events based on past experiences and to pair unrelated elements, such as sights, sounds, or behaviours. Sexual preferences are acquired through the observation of physical, psychological, or facial traits in early life (e.g., parents) or during the first experience with a mate.

• The “First Experience” Effect: A first sexual experience can act as a powerful anchor. As in some animals, such as butterflies, which can alter their mate preferences based on a single early exposure to a new phenotype, humans likewise find their preferences set or heavily influenced by their first partner’s characteristics.

• Pair-Bonding Mechanisms: Pair-bonding in animals is a complex social and neurobiological process that creates an enduring, selective attachment between two adult individuals, often characterized by shared territory, courtship, and, in some cases, bi-parental care. While relatively rare in mammals (only about 3-5% are socially monogamous), it is widespread in birds [indicative of the spirit and the Bride with Christ], where 95% of species form pairs. The initial sexual experience triggers the release of neurochemicals like oxytocin and dopamine, which form a strong emotional bond. This “first” can create a lasting cognitive template for what constitutes a rewarding partner.
• Parental Influence: In many cases, people tend to imprint on features that resemble their opposite-sex parent, acting as a template for potential partners.
• Positive Association: The strength of the imprinting is greater when the initial experience or early relationship with the parent is positive or emotionally supportive. 

For the young and immature, centered on a virginal woman, the often referred to “love” or “bonding hormonal” combination of oxytocin and dopamine in anticipatory Song of Solomon-like intimacies, and particularly during sexual activity, creates a powerful neuro-chemical cocktail that facilitates sexual desire, heightens pleasure, promotes deep emotional bonding, and induces feelings of relaxation after orgasm. Together, they are key drivers of the female sexual response cycle, transforming physical stimulation into emotional and pleasurable experiences.

In short, sexual imprinting on a virgin occurs through a combination of early maternal exposure (a “first” model) and the neurobiological and cognitive impact of the very first sexual experience itself, which acts as a powerful associative memory.

While not in any way validating the upcoming saga of the key player, the following is an impactful negative experience, highly typical since the so-called sexual revolution of the 50s and 60s, of a young contemporary Babylonian girl’s imprinting sexually. In an effort to enhance the Bible student’s understanding of the emotionally and sexually charged influence of a young woman’s imprint on an older man, the example of the young, highly attractive Jane Birkin, famous for the Birkin handbag. (Hermès Birkin handbags generally range from roughly $10,000 to over $200,000, with popular leather models (25cm or 30cm) often costing $20,000–$30,000 on the secondary market. Retail prices start lower, typically around $10,000–$12,000, while rare, exotic, or smaller, in-demand bags fetch significantly higher premiums.)

Although her apparent innocence and conventional ethics were later sullied, from a young age, Jane had a very traditional young woman’s belief in being married to one man, having children and being a fantastic home-making wife. At the age of 17, her narrative strongly exemplifies the tragedy of negatively influenced “imprinting”, which becomes progressively more destructive morally.

She was initially married to the 31-32-year-old legendary English composer, John Barry, 13 years her senior. Because of her age, her father insisted they wait until she was 18 before they married. At age 63 in 2009, in an interview with The Guardian, she was quoted as saying, “When I lost him [Barry], I was devastated, but I was a disaster in bed. I must have been the last virgin in Chelsea” [bold mine]. What an unmitigated tragedy that Barry was soon discovered to be adulterous, with the marriage only lasting three years. Jane’s narrative tragically suggests shame for not already having worldly wisdom in matters of the boudoir. Now, she is powerfully sexually imprinted on Barry, albeit negatively—Barry having at least symbolically, acutely “bruised her breasts”, her heart. Now, effectively ‘old in adulteries’ from her belief that ‘she was a disaster in bed’, she seems to be blaming herself for her perception of not being erotically outstanding, and no doubt the cause of Barry’s disgraceful lust elsewhere!

Very soon after, in an apparent rebound, she later regretted not marrying, but lived for ten years with the highly coercive and abusive relationship with her second husband, the somewhat uncomplimentary looking, and brazen bad-boy, Serge Gainsbourg (Phonetically, Ganz-boor), 36. His equally tragic connection, which included incidents of violence and physical abuse, was often exacerbated by his excessive drinking. Serge’s unpredictability and worldly wilyness no doubt released oxytocin and dopamine in Jane, triggering an emotional rush of anticipation, the thrill of uncertainty, and a sense of being loved, all of which was deeply embossed (imprinted) in her heart. Serge, no doubt, authentically, yet typically male, predatory lustfully to semi-consciously imprint Jane on him, phenomenally raised her self-worth.

Serge Gainsbourg is widely credited with helping Jane Birkin recognize her own beauty and potential, transforming her from a shy actress into a confident style icon and musical artist. When they met in 1968, Birkin was reeling from a failed marriage and felt insecure, but Gainsbourg made her feel “wonderful” and gave her confidence (Demonstratively imprinting).

Key aspects of how Gainsbourg influenced Birkin include:

• Redefining Beauty: Gainsbourg loved Birkin’s unconventional, boyish physique—often describing it as having “the top of a boy and the bottom of a girl.” He praised her look as artistic, which helped her feel beautiful, often joking that her 1960’s British aesthetic was a “copy of Jean Shrimpton”.
• Creative Potential: As a musical mentor, he recognized her unique, breathy voice and encouraged her to sing.

Confidence Building: After a “disastrous” marriage to John Barry, Birkin noted that Gainsbourg healed her insecurities, giving her immense confidence and making her feel like an object of desire (Demonstratively imprinting). 

• Cultural Icon: Together, they became the defining couple of 1970s bohemian Paris fashion and culture. 

Despite his often difficult and intense personality, Birkin remembered him as a man who “never left” her and who helped her grow into her own skin.

Jane’s legend shows the powerful influence of “imprinting” on a young, impressionable woman, shaping her expectations of a far more connective sexual experience, ideally with one man; she even initially had high ideals and dedication to being the classic housewife and mother, only to have them quickly sullied by Gainsbourg. In Jane’s case, her mourning for Serge’s death, as opposed to her three-year relationship with her first adulterous husband, John Barry, Serge got her to genuinely see her potential as a woman in the world of fashion and screen, and showed her how to love and express herself (compromised for Gainsbourg’s self-serving sensuality). Such was Serge’s powerful imprinting, even from an evil personage, in different ways, indicative of us all, that his ‘imprinting’ influence was so strong that, upon Serge’s death, she remained with his body, mourning for four days. (Joh 11:39 – Hopefully embalmed before the fourth day.) 

Contrasted with Jane’s experiences, God designed every detail of virginal sexuality in young men and women to be kept pure. Upon marriage, that profound sexual purity first experience, indelibly “imprints” both husband and wife on each other. It is the very reason Solomon, in his relatively infinite wisdom and experience, represents Christ, concluded in Song 8:8Ω to develop that level of beautiful young female ravishing responsiveness, he would have to train her up in the way she should go, pretty much from birth.

Son 8:8  We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 

We will leave further answers to that question for the actual Song of Solomon study. Our purpose is to focus on Solomon’s ultimate conclusion that, to attain such a construct he envisioned in the previous seven chapters of his Song of Songs, he’d have to pattern her (seemingly unconsciously) after the heavenly.

Resulting from Adam and Eve’s curses, and through unrighteous lust, men in Adam are from Eden already ‘imprinted’ on women, easily transferred to their wives. Their unrighteous lust mirrors the Lord of the Old Covenant, his righteous lust, a God-designed sorrowful experience, effectively and strongly desiring to be imprinted on his wife, Old Israel, and she, on Him. 

Mal 3:16  Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
Mal 3:17  And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. 
Mal 3:18  Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

The overarching problem is that Old Israel, lacking in faith and represented by Aholah and more eminently Aholabah, was not imprinted on their Husband and Lord. They, like all women, insist that their husbands are embossed in their foreheads, their breasts’ sentiments of endless works of their laws of romanticism. Somewhat equal in strength to Christ’s laws, being a stumbling block to the Jews and Judaean Christianity, it is a tremendous ‘stumbling block’ to a wife if her husband doesn’t demonstrably worship her. It is the Shulamite-like Bride of Christ who is given to buoyantly renew her mind by the utter reversal of that dogma, devoting her entire Body to her Husband in worship of Him!

Rom 9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 
Rom 9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 

In the representation of imprinting, I’m not necessarily recommending that the age difference in marriage be too significant, since a budding couple’s unshared generational experiences would be too different to support a sense of connection. Yet when Christ’s word is central to their union, as was Abishag’s astonishing disregard for King David’s age, the age gap becomes irrelevant. Nevertheless, as exemplified by the patriarchs of antiquity, if the young wife exhibits maturity and exceptional adaptability, she, as did Abishag, is consequently intended to glory in her God-designed domestic responsibilities irrespective of the age disparity.

Nathan’s tale of the rich man insolently taking his neighbor’s lamb to roast for his guests has embedded the concept of ‘imprinting’ in the story, illustrating how any young animal is dedicated to its benefactor.

2Sa 12:3  But the poor man had nothing, save one little ewe lamb [emphasizing a female], which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

Both young males and females imprint on their parents or guardians. ‘Imprinting’ is particularly a young and virginal female’s proclivity since in her heart, beneath her ‘breasts’, is the seat of her emotions, designed to vastly amplify the imprinting principle. This is possibly why, in ancient times, a virtuously devoted wife could suffer among her Husband’s many other wives (their highly variable intensity of imprinting on the husband), a kind of situational dependence upon her provider, even while enduring an undercurrent of vying to be the most loved wife. It is classically represented by Leah’s endless craving to supersede Rachel. This notion culminates in Solomon’s bitter experience, which he mused would never happen again unless that wife wholly and vivaciously gives her mind and spirit to him. 

Another case of imprinting is Mary, the younger sister, being imprinted on Jesus’s word. In contrast, her elder sister, Martha, was imprinted on serving the flesh (Gen 25:23), since, semi-consciously, her pleasure was classically received in the moment, through the genuine praise for her likewise authentic serving. In contrast, Mary’s joy was realized much later, since her primary interest and concentration were the fascination of the resonant truth spoken by Jesus, imprinting it on her mind and spirit—a frontlet between her eyes.

An ‘imprinted’ person in Christ, characteristically the young Bride, follows the relatively ‘young’ Lamb of God wherever he goes, as does He, profoundly imprinted in the Father, the more senior ancient of days (Dan 7:9). It is the highly erotic virginal first sexual encounters represented as the “natural” that imprints both young marrieds on each other, cementing an infinitely greater potential for a lasting relationship, typified by the Bride with Christ, spiritually a guaranteed imprinting.

Pro 22:6  Train up a child [The Bride while she is prepubescent, without breasts] in the way he should go: and when he is old, he will not depart from it.

Rom 6:16  Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Rom 6:17  But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18  Being then made free from sin, ye became the servants of righteousness.

It is a tragedy that prepubescent girls are not soundly spiritually guided by their mothers and fathers about what to expect reasonably before preteens, too soon, titillatingly discover that boys take an unusual interest in them—an experience overwhelmingly too good to resist for unwitting romanticism in the making. To re-experience the new emotions triggered, she, like an aphid (another act of the natural preceding the spiritual), sidles up to be ‘farmed’ by an ant and has little difficulty coaxing him to stroke her feelings, particularly physically. Like the aphid involuntarily secreting the sweet honey-like substance for the ant’s delight and the ant’s symbiotic protection from predators, her body similarly reacts in private, as does his, soon becoming disastrously addicted, “imprinted” to arousing emotions—an experience most elegantly righteously expressed in the Song of Solomon. In the animal world, this is not a problem, as they are not made in the image of God and do not have the cognitive ability to distinguish good from evil. Accordingly, their mate selection is automatically designed to ensure that the strongest characteristics of both genders predominate. In humans, this is a conscious decision. Without God’s lawful pattern to choose a mate monogamously, we, too, represent the beasts of the field for worse, since our God-given intellect devises means to get more of those youthful animalistic (Psa 49:12) lusts incessantly pre-maritally, engendering God’s concept of whoredom.

Psa 73:20  As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image. 
Psa 73:21  Thus my heart was grieved, and I was pricked in my reins [away from adulterous lusts]. 
Psa 73:22  So foolish was I, and ignorant: I was as a beast before thee. 

2Pe 2:12  But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things [Such as the sanctity of marriage] that they understand not; and shall utterly perish in their own corruption; 
2Pe 2:13  And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 
2Pe 2:14  Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

The unfolding theme of “Imprinting” is phenomenally central to the Song of Solomon and explains why Solomon knew from experience that a Bride (H3618) should ideally be young.

Bride H3618 – 1. bride, daughter-in-law a. daughter-in-law b. bride, young wife.

From H3634 – 1. to complete, perfect, make complete, make perfect a. (Qal) to perfect.

From H3615 – 1. to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent a. (Qal) 1. to be complete, be at an end.

Solomon, with his relatively infinite God-given wisdom, like the Elect of God seeking truth, is determined to ‘count one by one, the account’ of any problem to find the truth (Ecc 7:27).

Pro 25:2  It is the glory of God to conceal a thing: but the honor of kings is to search out a matter.

We will conclude Part 8a here, and in the next and final study on breasts, Part 8b, hopefully with a full understanding of our breasts’ significance in ‘imprinting’ for our expected end.

Jer 29:11  For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 
Jer 29:12  Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 
Jer 29:13  And ye shall seek me, and find me, when ye shall search for me with all your heart.