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The Male Privy: Signatory of Authority and Life Pointing to Christ and the Father’s Supreme Power and Authority, Part 2

[Study Aired February 21, 2026]

Joints H2542 = 1. curve, curving. From H2559 =  1. to withdraw, turn around, turn away a. (Qal) to turn away b. (Hithpael) to turn about, vacillate, turn hither and thither.  Strong’s: A primitive root; properly to enwrap; hence to depart (that is to turn about): – go about, withdraw self. 

Therefore, a female’s joints exemplify the feminine curvature of her entire hip and thigh assembly, broadly recognized as her loins, encompassing her thighs. Her overall form in this region is highly indicative of the female physique, which varies in size and shape, thereby appealing to a wide range of male preferences. Her arresting feminine form certainly does cause all men to turn their heads and ‘vacillate’, advancing or retracting her enticement righteously or wickedly. Such is the strength and power in the loins of the female form, seizing God’s might and power over men and as the Great Whore, when juxtaposed with Job 40:15—24 in her own right, a kind of Behemoth ruling the hearts and minds of men. Women’s might and power lie in the overall form of her captivating femininity, likewise focused on her walk, with key attributes highlighted for male attention. In contrast, the Behemoth, representing God’s overarching power, where Job, a mere mortal man, effectively usurp, amplifying his imagined perfection in the flesh and, pridefully, equating to God’s righteousness.

The identification of the Behemoth as male, as evidenced by the description of his ‘stones wrapped in sinews,’ signifies his virility, eternal life, regenerative power, and the majesty of his stride, which is centered in his robust thigh and leg muscles. This depiction underscores God’s immense power and authority to create beings of unimaginable proportions. Moreover, it reflects on Job or, indeed, any woman attempting to harness or tame such a creature. Indeed, as the Great Whore depicts, she emblematically rides the Behemoth, since she particularly in the last 2,000 years sits adulterously on God’s throne. 

Solomon predominantly speaks sensuously of his Bride’s alluring form, representative of her submissive walk in harmony with him; however, it is inferred that these remarks are associated with her righteous walk, but sensuality for the moment is represented by her body, as he subsequently states,

Son 7:2  Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies. 
Son 7:3  Thy two breasts are like two young roes that are twins. 

Thus, the location where Abraham’s eldest servant placed his hand to swear an oath is under the representative holy place of the testament, namely his loins, which corresponds to the covenant in marriage involving the Bride’s righteously employed loins in harmony with her husband’s.

Gen 46:26 All the souls that came with Jacob into Egypt, which came out of his loins, [H3409] besides Jacob’s sons’ wives, all the souls were threescore and six;

Similarly, discovering the truth regarding a woman’s unmerited infidelity is directly associated with her reproductive organs, located in the same region as the Behemoth’s sinews of his stones, between his thighs—his two legs or ‘pillars’—which uphold and strengthen his gait. Likewise, a woman’s virtuous pillars—both physically and spiritually—serve to protect the entrance to her womb. When these are not violated, they symbolize the virtuous condition of her breasts, her heart, and her mind, emotionally guiding her conduct. This conduct reflects her singular devotion to her husband.

Num 5:21  Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;
Num 5:22  And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.

Consequently, the most odious overruling of any man, and particularly a husband, is a woman, and exceptionally a wife, who rules the roost of her home, humiliating her husband’s authority, is her stepping up to assume command over his headship. She can demonstrate it at the dinner table or in social company, where she interjects vociferously or her mannerisms evidence discontent, overruling her husband’s discourse, him already weakened, wounded in his stones since Eden, in silent protest—a most unarousing woman, indeed, effectively taking him by his stones—a symbol for her overruling him on any meaningful occasion, particularly spiritually—as typified by the Great Whore’s commanding doctrines.

Deu 25:11  When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: [Secrets H4016 – 1. private parts, his privates, male genitals a. literally – ‘that excites shame’ From H954; (plural) the (male) pudenda: – secrets.]
Deu 25:12  Then thou shalt cut off her hand, thine eye shall not pity her. 

Secrets H4016. From H954 = male pudenda. Transliteration: Buwsh – Phonetic: boosh – Definition: 

– Origin: a primitive root – TWOT entry: 222- Part(s) of speech: Verb – Strong’s: A primitive root; properly to pale that is by implication to be ashamed; also (by implication) to be disappointed or delayed: – (be make bring to cause put to with a-) shame (-d) be (put to) confounded (-fusion) become dry delay be long.

Total KJV Occurrences: 119 

Even though in the above account, this man’s wife is attempting to assist him in winning the fight by literally or figuratively grasping her husband’s opponent’s secrets, an act that will assuredly end the contest, she guarantees a ‘delay‘ for her husband to get the upper hand. She not only humiliated the husband’s opponent in front of all observers and, no doubt, like Queen Vashti’s, rapidly spread her notoriety far and wide as a powerful, commanding woman, but primarily in the eyes of God, her husband’s psychological and spiritual demotion of authority. She is like King Ahab’s wife Jezebel, who held her husband in contempt for not being king and man enough to acquire the coveted vineyard next door to the palace of Naboth, the Jezreelite, for his ancestral inheritance. Jezebel effectively emasculated not only her husband, but Naboth’s lineage, his seed’s inheritance. By ‘delaying’ the contest, she certainly ‘paled’ both men to ‘shame’ in their own eyes and the Kingdom’s. Jezebel also humiliated Israel’s Priests by introducing Baal worship—meaning the deity ‘lord’ or ‘owner’ primarily of fertility, involved elaborate rituals, including sacrifices of cattle, libations (cult drink offerings), and, in desperate times to appease the gods, child sacrifice. It was characterised by sensuality and cultic prostitution and the worship of the female deity, Ashtaoth. By those accounts (1Ki 21:1-29), Jezebel epitomises a wife emasculating her already Adam-weakened husband (representing all men) from the top down, striking the very heart of Israel’s governance, ‘drying its spirit’ by aggressively (emblematically) taking their Priests by their secrets!

When she humiliates him, particularly socially (similar to a female Christian minister praying over him), he is memorably deeply wounded by submitting to forced impotence, effectively drying his standing; his masculinity. For an Elect, Christ’s spirit sustains him as he privately and gently washes her by Christ’s Word, and forgives her.

Pro 18:14  The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? 

Pro 17:22  A merry heart doeth good like a medicine: but a broken spirit drieth the bones [H16341. bone, strength, bare?, self? From 1633 1. to cut off, reserve, lay aside, leave, save, break]

Pro 15:1  A soft answer turneth away wrath: but grievous words stir up anger. 
Pro 15:2  The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

Thus, a woman or wife seizing command of a man’s or husband’s ordained authority is depicted by the audaciously obnoxious imagery of taking him figuratively by his secrets, psychologically, an action physically or emblematically guaranteed to instantly divert his attention from the emblematic ‘fight’ of doctrinal debate and to amplify her power.

Although Eve is pleased with Adam’s decision to leave Eden with her, it represents his expression of a genuinely tender and compassionate apology and apparent assurance of her security. However, while signifying an empathetic acknowledgment of her wounded spirit, deep within her subconsciousness, an uneasy uncertainty arises. Having experienced his dramatic abandonment once, she harbors a persistent concern that her safety remains at risk, which will lead to unforeseen behaviors aimed at restricting intimacy—behaviors that neither she nor he can tolerate, depicting a veritable taking him by his secrets. Nonetheless, owing to her curse, she is compelled to nurture her wound, as it grants her a new sense of power and self-validation. Forever after, men and husbands ingratiate themselves with their wives with all kinds of romanticism, as an utterly unwitting continuation of an apology should her affections be restricted. Without understanding their respective curses, he is now injured in his privy and stones, nannying her wounded spirit in her breasts, the very entry point and gate of amplified intimacies. Typically, it reflects on us individually how we treat our Husband, Christ, powerfully exemplified by the broader masses in Babylonian Christianity.

The only other mention of male ‘stones’ is in the book of Job, where a mighty animal from a bygone era, reminiscent of dinosaurs, is called a Behemoth.

Job 40:15  Behold now behemoth, which I made with thee; he eateth grass as an ox. 
Job 40:16  Lo now, his strength is in his loins, and his force is in the navel of his belly. 
Job 40:17  He moveth his tail like a cedar: the sinews of his stones are wrapped together.
Job 40:18  His bones are as strong pieces of brass; his bones are like bars of iron. 
Job 40:19  He is the chief of the ways of God: he that made him can make his sword to approach unto him. 
Job 40:20  Surely the mountains bring him forth food, where all the beasts of the field play.
Job 40:21  He lieth under the shady trees, in the covert of the reed, and fens. 
Job 40:22  The shady trees cover him with their shadow; the willows of the brook compass him about. 
Job 40:23  Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth. 
Job 40:24  He taketh it with his eyes: his nose pierceth through snares. [He can take up poisonous things and eat unclean meats]

Job has recently endured fiery and turbulent trials. The Lord introduces the Behemoth, symbolizing himself, whom Job, in his self-righteousness, and formerly like us, has clandestinely usurped God’s sovereign authority and eminence, unwittingly presuming to sit on God’s throne as a god. It is God who possesses the power of the Behemoth, whose impressive body size, somewhat sarcastically emblematic of Job’s and mankind’s, “his strength is in his loins“, and “his force“, representing his vigor and generative power of the entire anatomical region guarded by equally mighty sinews in his legs like iron bars, is seen as the whole assembly wrapped together, protecting his stones. It all signifies God’s might and sovereign power, vastly and comparatively superceding Job’s vaulting (self)righteousness where he boasted in the gates of the city, his virtuosity of abasing the proud for the sake of the poor and needy.

Most of the Book of Job is dedicated to his discourse, akin to those before God in the Lake of Fire, asserting their virtue as we, too, have done in Babylon, hopefully repented before the First Resurrection. 

However, my point in introducing Job’s escapades is that it is the second of only two places in Scripture where a male’s “stones” are mentioned. Since the Behemoth in the positive sense represents Christ, his description of his almighty power and authority is signified as in his loins, where his stones are central, emphasizing the purpose of a husband’s headship of his wife and priesthood. The first words out of the Lord’s mouth establish that fact when he challenges Job’s self-righteousness.

Job 40:6  Then answered the LORD unto Job out of the whirlwind, and said,
Job 40:7  Gird up thy loins now [Sarcastically…] like a man: I will demand of thee, and declare thou unto me. 
Job 40:8  Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? 

Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit and they are life.

Christ is our signified Behemoth, unhurried, fearful in majesty, commanding honor and respect as should any righteous husband. He forthrightly delivers the ‘testament’ of his word, his spirit, initially in the cool of our day, steadily increasing the fiery heat of our trials in his timeliness (1Sa 11:11).

Gen 3:8  And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

It is a brazen and immensely lewd woman, such as the Great Whore, who is courageous to take such a personage by his “stones”—and figuratively, she does—a phenomenally humiliating drama for all concerned. Possibly, no other act by a wife or any woman could more dramatically highlight her self-appointed rulership.

The designation of a husband’s and his wife’s private areas as “secret places” is based on the clear principle that deliberate sexual arousal is confined to the context of marriage. Representatively of life eternal, a husband holds the emblematic ‘mystery of life’ physically within his stones, where carnal life is created, signifying the eternal life-giving spirit of Christ and the Father.

1Ti 3:16  And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 

The ‘hope of glory’ of physical life in a newborn Christ directly points to the conception of the holy spirit in him, the New Adam. 

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Exo 31:18  And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. 

Exo 28:11  With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones [witness] with the names of the children of Israel: thou shalt make them to be set in ouches of gold.

A man’s stones, emblematic of creating physical life, are representative of spiritual life in Christ, the rock of our salvation. Interestingly, Jesus used inorganic “stones” to create a generation of children from literally small stones, signifying God’s power to do as he wills.

Mat 3:9  And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 

Contrasted with the many female bodily members highlighted, this minimalistic notoriety humbly yet powerfully correlates with the term “I am, there is no other God”, thereby ending any contention over authority. Accordingly, as we will soon see, the Bride’s bodily elements, representative of all men, attract far more signatory commentary in scripture than a male’s.

If there is an outward representation of the Father and Christ’s bodies, it is symbolized spiritually as masculinity. Since God has no genitalia, our image, our temporary representation of him, is overwhelmingly influenced by physical genes, so that, and by the things that are made, we identify men as males. It is man’s God-designed genes amplified by his testosterone and other hormones that characterize him as male. On the other hand, as evidenced by scientific studies, estrogen levels in females are elevated. Their testosterone levels are diminished, which endows mankind with her glorious feminine shape and negative and positive responsiveness to males and, designedly, husbands. 

Circumstantially influencing her characteristically emotional impressionability, indeed not unhinged, but more easily beguiled (H5377 – deceived) deceiving her thinking, typified by her interactions with the Serpent, in Eden (Gen 3:13). As expressed in the Introduction, she compares her God-given traits with Adam’s and feels belittled, inferior, unheard, and unimportant — illusorily, Adam gave her a gift of power over him, she couldn’t refuse.

How does the Father denote his authority as masculine? As stated elsewhere in these studies, “for God to initiate the spiritual recreation of humankind, he needed to introduce the outwardly unique phenomenon of sex temporarily.” In doing so, he made the male a symbol of His authority. 

Mat 22:30  For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 

God doesn’t need to prove His “I am” authority paternalistically; He states how it is and ascribes Himself a “He“. As confusing as the pronoun might be to today’s aptly named, Babylonian ideologies, “he” undeniably signifies masculinity, and “she” femininity.

1Co 14:33  For God is not the author of confusion, but of peace, as in all churches of the saints. 

Gen 1:27 And creating is the Elohim humanity in His image [Likeness, resemblance]. In the image of the Elohim He creates it. Male and female He creates them.

Since God created Adam first, an unfinished image of God from the easily corruptible clay, with the uniquely characteristic male genitalia, it demonstrates that Adam represents God as male. From Adam came Eve, in Adam’s image and likeness, yet with uniquely female adaptations of Adam’s body; God identifies her as female in her extraction. Both are identified as “man” and “mankind.”  

Gen 2:22  And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 
Gen 2:23  And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

1Co 11:8  For the man is not of the woman; but the woman of the man.
1Co 11:9  Neither was the man created for the woman; but the woman for the man.
1Co 11:10  For this cause ought the woman to have power on her head because of the angels. 
1Co 11:11  Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 
1Co 11:12  For as the woman is of the man, even so is the man also by the woman; but all things of God. 
1Co 11:13  Judge in yourselves: is it comely that a woman pray unto God uncovered?
1Co 11:14  Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 

Just as the Father is the supreme creator God, so, too, in a descending order of authority, is the Word who became Christ. According to this masculine authority, he appointed the physical male as a representative of His headship. Through the things on Earth that are created, in which males of all species, overwhelmingly rule with their strength and authority over generally submissive females (except for arachnids, such as spiders that, and upon copulation, eat the male; indicative of human females already having caught their man in their ensnaring web (Ecc 7:26), they demonstrate their masculinity by life residing in their ‘seed’, incredibly denotative of life eternal living in the Father, and Christ as spirit.

Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: [for this cause, there is no excuse in not knowing that masculinity represents the Father and Christ]

Joh 5:26  For as the Father hath life in himself; so hath he given to the Son to have life in himself;
Joh 5:27  And hath given him authority to execute judgment also, because he is the Son of man.

Gen 2:7  And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath [spirit] of life; and man became a living soul. 

2Co 3:6  Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

Typically, within the animal kingdom, the herd, flock, or pride is predominantly governed by males who often retain exclusive dominance over subordinate males, as well as over both juvenile and adult individuals of both genders, and, most notably, over females. In natural circumstances in the wild, and evidently seen in controlled flocks or herds where females exist without a male, the females, out of frustration, assume the character of a male, where, observably, cows will mount other cows. In the hen house where there isn’t a rooster, particular hens will dominate other hens, viciously pecking them, apparently out of frustration, and attempting to crow like a rooster. Those situations in ‘the natural’ are powerful representations of the spiritual characteristics of many harlot churches with spiritually emasculated men lounging in servitude, while the women ‘crow’ over the laity.

Signified by Adam, a gelded beast is easily reined and ridden by the ‘weaker vessel’.

1Ti 2:11  Let the woman learn in silence with all subjection. 
1Ti 2:12  But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 
1Ti 2:13  For Adam was first formed, then Eve. 

As no doubt triggering to modern feminists, there you have the irrefutable truth of male headship, symbolic of God’s headship and authority. However, Eve is created more deceivable than Adam. Since her deception, her visual sentimentalities having badly let her down, she now vigorously despises Adam’s headship, being, in a contradictory way, disgusted by his always sensually primed mind, which constantly reminds her of his seat of emotional influence (in reference to his headship); she artfully redirects his interest in her. She doesn’t see that his always eager pudenda is a symbol of Christ’s spiritual authority and eagerness to bless his Bride to ‘know’ him, but as something gross, even loathed. All women in Babylon find it very difficult to be visually attracted to, let alone feel aroused by, that most dramatic symbol of manhood. Disconcertingly, they are constantly aware of its symbolized power, which, not so subtly, expresses dominance over them in a host of ways, all annoyingly signifying authority, headship, and life.

It is the Lord’s will that the Bride today is visually highly aroused by her Husband’s authority and headship, unashamedly going out of her way to ravish him further since she now knows that his spiritual arousal of her will vastly amplify her spiritual sentimentalities as designed originally physically!

Mat 13:16  But blessed are your eyes, for they see: and your ears, for they hear.

What a disaster it is for all carnal Babylonian marriages, that wives have a love-hate relationship with their husbands’ physical and sexual virility, centered in his loins, the symbol of his authority. In marriage, her initial intrigue and joy in his masculinity inevitably give way to loathing of his rule over her, compounded by his tedious quest for sensual ministrations.

Pro 12:4  A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones [H6106 – essence, substance, body, limbs, members, mighty].

A husband made ashamed of his loins representations by his wife, is injured in his privy member and stones, his heart, his mind – spiritually, rendered physically impotent to washing her with the word, unable to bring her consistent joy, amorously if at all, indicative spiritually. Because wives reject their husband’s headship, physically and spiritually disunified in body, he struggles to build her a home within him, since she, too, is injured in her heart, symbolized by her breasts. Now, they both, in their secret places, representatively, their minds are wounded to hearing Christ’s spirit.

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? 

1Co 3:10  According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
1Co 3:11  For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12  Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 
1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 
1Co 3:14  If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15  If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 
1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 
1Co 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 

Yet, like Christ for his love of Old Israel, indeed, all corruptible humanity, although a carnal husband lives mostly in vain hope of her turning to him in espousal reverence, exclaiming, “Rabboni!”, the carnal spouses trudge on despondently directionless. Conversely, Christ, to his Bride’s joy, leaps upon her mountains of spices in her mind and spirit with her Husband’s healing word, as she communes with him all that is in her heart. 

Son 8:14  Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. 

1Ki 10:2  And she [Queen of Sheba] came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart.
1Ki 10:3  And Solomon told her all her questions: there was not any thing hid from the king, which he told her not.

Solomon and the Queen of Sheba symbolize the Bride of Christ’s deep desire to ‘know’ her Lord’s riches through His kisses and His spirit, “better than [old] wine” of the Old Covenant. 

Joh 2:10  And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.

Solomon and the Queen of Sheba would have been highly experienced, as in all interactions between opposite sexes who recognize micro-sensual expressions, a similarly deep, mindful connection would automatically trigger subconscious sensual arousal in them, which they would secretly and courteously appreciate. Quite different from today’s hookup expectations, predatorily alert to eroticizing every nuanced interaction; the male for sex and the female, her sociopathic mind-games for her whims, sometimes equalling our lingering on some immediately titillating sensuality, paralleling Christian Orthodoxy spiritually.

That prurient culture seems too lewd to be compared righteously to what the very Elect will see in the Study of the Song of Solomon, where the Shulamite Bride and her Husband are presented majestically, those same physical sensualities espousedly, spiritually, and virtuously are centered on His virtuous walk.

2Co 5:9  Wherefore we labour, that, whether present or absent, we may be accepted of him.
2Co 5:10  For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 

The conclusion is that a husband’s injured privy and stones since Eden have severely limited his dynamic standing and presence, essentially in Christ, in being her head, strong in mind, body, and spirit, and consequently have incredibly inhibited his wife’s ability to desire intimacy from her relatively feminized man. 

There is still a lot of traditionally seen truth in Genesis 3:16 that the translators from a more patriarchal era concluded, that ‘a wife’s desire shall be to her husband’, where women profoundly relied on men to survive. That desire for (“to”) her husband was overwhelmingly physical. It excluded the vital emotional element generated from her heart beneath her breasts to passionately desire intimacy consistently, emblematically, spiritually, as an immensely powerful measure to ‘build her house’ and bless her husband psychologically in power and strength to fiercely love and protect his wife, causing him being always ravishingly satisfied by her breasts signifying her mind, body and spirit as one with his—a concept Solomon bemoaned was severely lacking, his wives ostensively against him, he unwittingly sort to correct with his Shulamite creation, signifying the Bride’s passionate desire Christ’s arousal of her breasts-her heart, interconnectedly, her entire body. 

Pro 5:18  Let thy fountain be blessed: and rejoice with the wife of thy youth.
Pro 5:19  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. 

However, all men and husbands, bar the male Elect for seven thousand years, are injured in their privy and stones, and validate the next verse of Proverbs 5, “And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?”, and yes, they do; and have spawned 40,000 plus harlot churches to unsatisfyingly cater for their emotional lusts for a more feminized Jesus (2Co 11:4). Of course, the entire sorry saga is God’s design to show his Bride, full of men and women, how lacklustre Laodicean is her desire in carnal marriages, signifying Old Israel, and formerly we were to Him.

Accordingly, male and predominantly a husband’s righteous spiritual vitality, signified by their privy’s healthy functionality, directly denote Christ’s and our Father’s headship.

Next, we will examine our collective breasts, traditionally associated with femininity, which give rise to significantly more complex marital issues stemming from Adam’s wounds causing his wife’s wounds and bruises, symbolised in her breasts, as observed in the much later conclusion of the Song of Solomon Study.