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Her keel seemed laid, her ribs put together, and she launched, from Ezekiel’s Valley of Dry Bones. The novelist Anthony Powell named The Valley of Bones, the seventh novel in the sequence A Dance to the Music of Time, for this part of Ezekiel 37. The novel is about the opening days of World War II.
See Ezekiel, I will take away from you the heart of stone, and give you the heart of flesh. Stone is emblematic of hardness, flesh of softness. [5]
They noted that the Hebrew letters of the word Breslov (ברסלב) can be re-arranged to spell lev basar (לב בשר —the "ס" and "ש" sounds are interchangeable), "a heart of flesh", echoing the prophecy in Ezekiel (36:26): "I [God] will take away your heart of stone and give you a heart of flesh."
[10] In addition, the heart of stone that contributes to its building is referred to in the prophetical book of Ezekiel, where it is promised to God's people that "I will take the stony heart out of their flesh and will give them an heart of flesh: that they may walk in my statutes and keep mine ordinances". [11]
And Rav Zeira taught that in the future, God will take away from Israel the uncircumcision of their hearts, and they will not harden their stubborn hearts anymore before their Creator, as Ezekiel 36:26 says, "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh," and Genesis 17:11 says, "And you shall be ...
A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them.
Ezekiel's vision of the four living creatures in Ezekiel 1 are identified as cherubim in Ezekiel 10, [1] who are God's throne bearers. [2] Cherubim as minor guardian deities [3] of temple or palace thresholds are known throughout the Ancient East. Each of Ezekiel's cherubim have four faces, that of a man, a lion, an ox, and an eagle. [2]
[3]: 317 Ezekiel's rhetoric directed against these two allegorical figures depicts them as lusting after Egyptian men in explicitly sexual terms in Ezekiel 23:20–21: [4]: 18 And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.