Breasts: Signatory of the Mother of All Living – Nourishing Spiritually, Ruling Coitally, Part 1

[Study Aired February 25, 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)  

This section aims to demonstrate that the female breasts, directly in synchronization with her heart and mind, while highly attuned to her surroundings, are the source of her emotional passion, guiding every one of her actions, many of which, while in Babylon, are used masterfully to accomplish her sensually sentimental objectives, overwhelmingly negatively. Hidden in plain sight, their positive applications will become blazingly crystal clear in the final study of the Song of Solomon.

This study of women’s breasts is a central, fundamentally vital theme since Eden, extending into the First Resurrection. Accordingly, we shall study that the breasts of the Bride irrepressibly represent multiple spiritual meanings, encompassing her entire ensemble from head to toe, in contrast to the man’s pudenda, which mostly symbolizes a singular, overwhelming meaning of authority, headship and spiritual intimacy representative of Christ, with his Bride. 

Heb 13:17 Be persuaded by your leaders, [For this cause, by a righteous husband without a wife’s groaning] and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you.” (CLV)

Job 24:12  Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them. 
Job 24:13  They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof. 

For physical marital unity to thrive as intended by God’s design, a wife must be fully persuaded to honor and respect her husband’s authority in accordance with Christ’s spiritual guidance without groaning. This harmony vastly amplifies her husband’s ravishment and love, hugely enabling her to entrust him fully with her mind and body, which is symbolized by her breasts, her heart’s disposition towards him coitially in a spiritual context. We are steadily unravelling these complexities before the Song of Solomon study itself.

It is hoped that we will continue to see that those inherent female traits emanating from her breasts, having been artfully used in Babylon, were initially intended and rarely experienced for their righteous purpose: to glorify God. The wives of Abraham, Isaac, and Jacob, including Esther, Ruth, and even a reformed Rahab, all knew their glorious, God-given feminine powers were designed to help their husbands eagerly go forth each day to provide for them and their family, meeting every need, unifiedly emotionally fulfilling every craving they righteously lusted, all represented in and by her breasts profound meanings.

In 2026, the world has so far removed itself from God’s word that these methodologies, initially designed by God to amplify husbands’ and wives’ marital joy unitedly, are seen by most women as a highly retrograde step, undoing all that the suffragette movement has feverishly worked for one hundred years to accomplish. The following verses, indicative of most unmarried young women, are too terrible for them to submit, other than to furiously ‘spit chips’ (fries – a term for angry words).

1Ti 5:11  But the younger widows refuse: for when they have begun to wax wanton [Impulses of sexual desire; live voluptuously luxuriously] against Christ, they will marry; 
1Ti 5:12  Having damnation, because they have cast off their first faith. 
1Ti 5:13  And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 
1Ti 5:14  I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 
1Ti 5:15  For some are already turned aside after Satan. 

Of course, those verses speak to the Elect of God as having gone carousing for doctrines amplifying the fleshy desires, classically Orthodox, Babylonian Christianity bring forth spiritual children of the evil one, inwardly. If they see as brightly as the Shulamite-Bride, she devotes her breasts carnally, her heart wholeheartedly. Her passions are guided to bear spiritual fruit from her husband through her instigation of kissing him (Son 1:2). That foremost act of building her house in her husband inherently prepares her heart, mind, and body in a constant, semi-dormant state of arousal that she, unlike her carnal husband, can sustain for very lengthy periods — distinctively a prudent wife’s beautiful mindset always ready in an instant to be enflamed physically and spiritually, characteristically, Christ — to a chaotic Babylonian and feminist, an enslavement, paradoxically highlighting her eternal enslavement, her ‘lamp having gone out’, destroying the joy she craves.

Exo 27:20  And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. 

Mat 25:6  And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 
Mat 25:7  Then all those virgins arose, and trimmed their lamps. 
Mat 25:8  And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 

Later in this introductory series, we hope to demonstrate that, when deeply considered, the opening statement is particularly for the wife, aiming for the desirably constant state of a ravished mind for her husband, typified by the Bride’s like state of mind for Christ. Because of Eve’s curse, with women and wives semi-consciously always ruling their menfolk, and wives their husbands, sexually, they set themselves up to be disassociated towards their husbands, correspondingly, and unconsciously coitally. Accordingly, wives are rarely in a Shulamite, Abishag-like state of readiness, for which all women are created, to employ their most potent administrative power (1 Ki 1-4), glorifying God in their minds and bodies, and for a rare few as does the Bride, spiritually.

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

Intentionally designed, the female figure, even to women, is a complex thing of exquisite beauty, wonderfully made, awakening many different arousals in both genders, but inherently in men, immediate, involuntary sexual interest, often just as quickly forelornly lost, and usually to their destruction. For young, beautiful women, their breasts signify everlasting psychological discomfort and frustration from unwanted attention, as well as from not receiving enough from the few potential suitors who matter.

Gen 49:25  Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts [H7699], and of the womb:

Breasts, meaning—H7699 – 1. (Qal) to ruin, destroy, spoil, devastate. 

Strong’s: A primitive root; properly to swell up, that is, figuratively (by implication of insolence) to devastate: – waste. 

Isa 64:10  Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. 
Isa 64:11  Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.

Socioeconomic factors, agreeable personality traits, and other genetic factors significantly influence attractiveness in both genders, making potential mates accessible to everyone. Especially from a male perspective on female beauty, the classically desirable female body ratio is highly variable, with different males’ tastes impacting perceptions, equaling the scale of righteous or unrighteous lust. Nonetheless, there are specific classic bodily proportions, conspicuously and gloriously feminine, that are instantly recognizable and circumstantially arousing to males, and oftentimes envied by women, particularly when coupled with an Esther-like warm and gracious personality—her entire form, captivatingly offering vain hope, ‘devastating’ the majority of males ill-prepared for marriage, ruled by their privy. 

Breasts righteously in marriage and adulterously, are after kisses, often the first port of call to either amplify latent devastation as Solomon suggestively experienced (Ecc 7:26) or as his Shulamite Bride incites, the glorious initiation of rapturous connectivity. Their multirole righteous engagements are vastly more often, not fixatedly and incessantly fatigued as were Ahola’s and Aholabah’s—the two girls’ infamous escapades to their future horror initially ‘devastating’ in their humiliation in the Resurrection to Judgment; relatively short-lived pain, as will all people therein realize that it was God who directed those events for the Bride’s well-grounded like humiliation that Ahola and Aholabah represented her.

Eze 23:2  Son of man, there were two women, the daughters of one mother:
Eze 23:3  And they 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 [the younger] Aholibah. 

While ‘twin fawn’ breasts, as depicted in Son 4:5, on women are fetchingly distinctly female, it’s her every feminine feature, when fashioned in virtuous Abishag-like proportions, that causes men and women to markedly note her inner beauty. The Lord specifically designed women’s fabulously sensory bodies to have a more profound influence on their minds, making them, for better or worse, capriciously sensitive instruments. Those mostly gloriously displayed sensitivities are strongly felt, first emanating from her breasts, which are poetically seen as her heart and the seat of emotions, in concert felt in her belly, directing her mind to action — sometimes impetuously, cutely, disconcertingly, yet delightfully bewitching (Ecc 7:27-29).

When Eve’s eyes lit upon the forbidden fruit, “she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat” – Gen 3:6.

Jer 17:9  The heart is deceitful above all things, and desperately wicked: who can know it?

Unrestrained benign or evil thoughts, chiefly triggered by visual and tactile stimuli, provoke raptures in both men and women. When deliberately or unconsciously prolonged, they can involuntarily provoke genital responses. Correspondingly, a single feature of a woman, her breasts, and more specifically, the nipple, clichéd by Ahola and Aholabah’s fatigue (Eze 23:3), along with its counterpart and, simultaneously, its arch-nemesis, the male privy (for women and specifically wives, a constant symbol of antagonistic authority), is subsequently where each gender’s physically induced emotional stimuli are privately sensed. For both genders, more prominently males, particularly young men, even the most innocuous, ridiculously non-sexual stimuli can unexpectedly and intriguingly and often personally annoyingly spark provocation. It’s noting, to the curious and virtuous delight of the graciously observant and well-grounded opposite sex, discreetly inwardly glorify the Lord for bodies wonderfully made, as He, too, spiritually delights in His ravishment of us, His Bride’s spiritual arousal in her signified breasts, her heart. Those highly erotic ravishments dedicated to a spouse are what the Shulamite Bride in the Song of Solomon twice vigorously protects in herself (as opposed to her Babylonian sisters), and her beloved, she says, “I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please” – Son 3:5, 8:4. Of course, and in courtship, they both are exceptionally pleased for their mutual sensual awakenings—an overwhelming theme in the Song of Solomon incredibly amplified the moment her Husband ‘pleases’—it all beginning with cunningly placed kisses she envisions barely containing amorous advancement of her burning goal of his progression to her breasts (Son 8:1-2), in righteous triumph (Strong’s “swell up), “destroying” (H7736) his and her resistance most delightfully. 

The breast of both man and beast in both genders is an outward display of their power and authority, directly correlating to God’s sovereign power and authority. A male ox or workhorse’s mighty power is in their loins, with the weight of that pulling power harnessed, in human form, from its chest, effectively their ‘brisket’, and forward shoulders. Accordingly, that is where Aaron’s breastplate and ephod were positioned over his heart, the center of his emotions and signify the spirit of his Lord’s resting place.

Exo 28:1  And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 
Exo 28:2  And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 
Exo 28:3  And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office. 
Exo 28:4  And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office. 
Exo 29:26  And thou shalt take the breast of the ram of Aaron’s consecration, and wave it for a wave offering before the LORD: and it shall be thy part. 
Exo 29:27  And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved [H7311] up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons: 
Exo 29:28  And it shall be Aaron’s and his sons’ by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the LORD. 
Exo 29:29  And the holy garments of Aaron shall be his sons’ after him, to be anointed therein, and to be consecrated in them. 
Exo 29:30  And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place. [The breast is signatory to a wife, as did Abishag to David and all the holy women of old, ministering to their husbands initially by their breasts]

Lev 7:30  His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.
Lev 7:31  And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’. 
Lev 7:32  And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 

Felt in the heart, male and female breasts thus evoke righteous and unrighteous emotional “ruin/devastation” following “swelling pride” in one’s heart, by implication, a sensualised breast.

Pro 16:18  Pride [Exalation, majesty; proud swelling] goeth before destruction, and an haughty spirit before a fall.

Even though a husband can be euphemistically gloriously ‘devastated’ by his wife’s Shulamite-like spirited desire for his devotion, the most poignant usage of the term is breasts’ negative application, which has ‘ruined’ many a young man—and her; even ‘destroyed’ marriages.

Hos 2:2  Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts [meaning, the centre, her heart]; 

Therefore, the position of the heart in kings (Isa 60:16) symbolically signifies the authority of women (harlot churches); her breasts indicate the location of her inherent power and control. Inclusive of the breasts, it is centred in the upper region of a woman’s body, where, in direct eye contact, peripheral vision immediately captures her accentuated natural hair and facial femininity without the creepiness of a brazen full-body scan—upon her company’s departure, she knows her male admirer (without conscious thought for any morality) will irresistibly look back a review.

Pro 4:23  Keep thy heart with all diligence; for out of it are the issues of life.

Rom 2:14  For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Rom 2:15  Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 

Since being cast out of Eden, Adam’s wounded privy and stones directly result in Eve’s and all women being wounded in their breasts. Henceforth, and to feel secure, even though falsely, she feels compelled to fill the gaping hole in her emotions beneath her breasts by seizing control where Adam has miserably failed, forcing him to fulfil her endless sentiments should he fall short of receiving carefully metered boudoir intimacies. Now, she rides the beast of mankind, typified in 19th-century sailing ships’ figureheads, classically bare-breasted dieties, beasts of power such as lions, dragons and serpents, forging the troughs and crests of seas in all weather, the female figurhead leading the captain, her signified husband, traditionally in the relative safety in the stern of the ship and forward, the crew of mankind slaving away in misery, equally by their wounded privy through the turbulent seas of nations in lust for money, business and power on all levels.

Deu 18:10  There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
Deu 18:11  Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

I’ll leave the majority of the meanings of those highlighted nouns for the individual’s study. Interestingly, the name “consulter” seems to embody all of those aspects of how we in Babylon used to do business on many waters, leading the laity from the passion of our breasts in ‘throne and altar’ (church and state) exponentially since the 4^th century CE to this now apparent decay of mankind’s pride and power.

Consulter H7592 – 1. to ask, enquire, borrow, beg a. (Qal) 1. to ask, ask for 2. to ask (as a favour), borrow 3. to enquire, enquire of 4. to enquire of, consult (of deity, oracle)

That is what emasculated husbands who signify priests do. They hand over their God-given authority and power entirely to their wives’ consultation. To be inclusive, they appease their wives, the harlot churches ‘heart’ that in government and crown, traditionally dictate to the state how mankind’s affairs should be run, often with the threat of death or imprisonment, a type of ‘passing through the [doctrinal fear of eternal hell-] fire’.

Lev 26:18  And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.
Lev 26:19  And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass:
Lev 26:20  And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

Accordingly, many 19th-century sailing ships at the zenith of sail, giving way to steam, had bare-breasted female dieties figuratively leading the renaissance from the Middle Ages into the Industrial Revolution, ruled by church and state, full of self-serving, spiritually emasculated, bare-breasted men—ignoble figureheads usurping Christ’s authority, injured in male privy and female breasts.

Nah 2:7  And Huzzab [H5324 – to stand, take one’s stand. Nineveh, representing Jerusalem, as an insolent wife] shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering [to play or sound the timbrel; signifying despair] upon their breasts. [as The destruction of Nineveh]

Rev 18:2  And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Rev 18:3  For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth [you and I] are waxed rich through the abundance of her delicacies. 

Like the foaming waves of the sea against the indomitable breast of 19th-century female figureheads, it is nearly impossible to embrace in greeting either male or female without direct contact with their breast. Many virtuous or unethical questions can arise in either recipient from a male and female embosom by the millisecond, somewhat alarmingly prolonged or even short-lived.

Since the Bible is predominantly and enigmatically about a young woman becoming a New Adam, it is her breasts that attract everyone’s equally lewd attention in Babylon before being elegantly clothed—hidden in the brush like twin fawns waiting for one man, her Husband’s attention. Her ‘sanctified breasts and her shoulders’, representative of her heart, are a type of heave offering, waved (emblematically, not in a lewd physical sense) to her husband in response to Him choosing her as his offering. They are in type, ‘waved’; meaning, nonetheless, unavoidable sweet savor to his gaze for him to note her virtuous heart and loins presentations—their walk in righteousness as the horn of her power not used nefariously as in Babylon, but for his joy and her delight in his elation.

Heave H7311 (Heave offering)

BDB Definition:

1) to rise, rise up, be high, be lofty, be exalted

1a) (Qal)

1a1) to be high, be set on high

1a2) to be raised, be uplifted, be exalted

1a3) to be lifted, rise

1b) (Polel)

1b1) to raise or rear (children), cause to grow up

1b2) to lift up, raise, exalt

1b3) to exalt, extol

1c) (Polal) to be lifted up

1d) (Hiphil)

1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high

1d2) to lift up (and take away), remove

1d3) to lift off and present, contribute, offer, contribute

1e) (Hophal) to be taken off, be abolished

1f) (Hithpolel) to exalt oneself, magnify oneself

2) (Qal) to be rotten, be wormy

Part of Speech: verb

A Related Word by BDB/Strong’s Number: a primitive root

H7311 Strong’s [mostly negatively]

Room

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): – bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.

Total KJV occurrences: 189

It is a totally horrific imagery of a woman’s beautiful breasts breeding worms. Yet, cows with mastitis, if left untreated, can become infected and attract blowflies that lay eggs and breed worms. It is somewhat synonymous with an Old Covenant woman lying about an adulterous act and made to drink the embittering water of affliction, causing her thighs, her privy and belly, being the center of adultery, to rot (Num 5:11-31).

Breast H2373

Châzeh

khaw-zeh’

From H2372; the breast (as most seen in front): – breast.

Total KJV Occurrences: 13

breast, 11

Exo_29:26-27 (2), Lev_7:30-31 (3), Lev_7:34, Lev_8:29, Lev_10:14-15 (2), Num_6:20, Num_18:18

breasts, 2

Lev_9:20-21 (2)

The Hebrew term employed for “breast” is quite direct, as it signifies “as most seen in the front.” Here is the root of “breast” in Hebrew. Of great note are the terms “to gaze at; contemplate (with pleasure); prophesy, to see as a seer in the ecstatic state; to see by experience”.

H2372

châzâh
khaw-zaw
A primitive root; to gaze at; mentally to perceive, contemplate (with pleasure); specifically to have a vision of: – behold, look, prophesy, provide, see.
Total KJV occurrences: 54

H2372
châzâh
BDB Definition:
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root
Same Word by TWOT Number: 633

So, we see that a woman’s breasts hold phenomenal meaning and symbolism. As we will progressively explore, culminating in the Song of Solomon, their unavoidable positioning on mankind, compared to most beasts of the field, is on his chest, and their incitements are unashamedly and directly associated with her Husband’s kisses.

Son 1:2  Let him kiss me with the kisses of his mouth: for thy love is better than wine. 

Women Want Men (and women) to Notice their Breasts, Unrighteously Presented, Devastating Society.

A woman’s glory of her hair amplifying her facial comeliness and instantly recognizable shape for the attentive male’s eye, it is her breasts that never fatigue the insatiable attention of men, as is the overworked narrative of Ahola and Aholabah’s mischief centered on their breasts. This fact is exploited by most women as a seemingly innocuous right to present themselves authentically and comfortably, thereby unmistakably attracting attention. Thereby, in Babylon, breasts are considered by men and women to be free-for-all exploitation. The suffragettes in the mid-nineteen-sixties and early seventies hyped their attention by the adage, “burn the bra”; and it’s a woman’s right to go braless, even topless, all the while snarling outrage for the attention the beautiful breast wildly attracts. Hence, and soundly degrading their honorable usage by God’s terminology before the foundation of the world as engendering “devastation”.

One Body Part, Two Opposite Meanings Complementing Spiritually

We’re about to explore further a subtle yet deeply significant truth: how the same body part, the female breast, highlighted by the inseparable nipple, can hold two entirely different meanings depending on the context. One moment, breasts outwardly represent nurturing, comfort, and emotional closeness; the next, they’re a source of erotic desire, attraction, and taboo. These two meanings—intimacy and eroticism—aren’t conflicting but gloriously complement each other. Understanding how they influence our emotional, physical, and psychological experiences is essential for espoused healing, connection, and self-awareness, which enables a wife to build a house physically and spiritually for her carnal husband and Christ by his design.

Isa 66:1  Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? And where is the place of my rest? 

Joh 13:23  There was at table one of his disciples, the one dear to Jesus, resting his head on Jesus’ breast. (BBE)

Son 1:13  A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts [In her heart! Her flame never goes out]. 

Pro 14:1  A wise woman makes her home what it should be, but the home of a foolish woman is destroyed by her own actions. (ERV)