“... Ezekiel, in conversation with a heavenly voice identified with the Lord God (cf. Ezek 2:4), receives a κεφαλὶς βιβλίου which “a hand” (a circumlocution for the deity) spreads out before him. The prophet notices that the scroll is written on the front and the back (LXX γεγραμμένα ἦν τὰ ὄπισθεν καὶ τὰ ἔμπροσθεν), a description similar to that of the βιβλίον in Rev 5:1 (ἔσωθεν καὶ ὄπισθεν). In Rev 10:2, it is the ἄλλον ἄγγελον ἰσχυρόν who holds a βιβλαρίδιον that is already open, but other than the use of the diminutive and the fact that the scroll is open, we know nothing of the physical nature of the scroll at the beginning of Rev 10. Ezek 3:1–3a/Rev 10:8–10a concern the handing over of a scroll and the directive to eat it. In Rev 10:8, a “voice from heaven” (which had already addressed him in v. 4) orders the seer to approach the angel holding the scroll and request it from him, and that angel instructs John to eat it. In Ezek 2:8–3:3, the heavenly voice is the one who urges the prophet to consume the scroll, repeating the command to eat no less than four times in the Hebrew text. In both Revelation and Ezekiel, the visionary experiences the scroll as sweet in his mouth. In Ezek 3:3b, the prophet simply reports that the scroll is sweet; no one tells him in advance that this will be the case. In Rev 10:9, the angel informs the seer that the scroll will “embitter your stomach,” but will be sweet in his mouth. This embittering after-effect does not occur in Ezekiel 3. Although there is no overt connection between Ezekiel and Revelation having to do with the scroll making the stomach bitter, the visual nature of the chart illustrates a possible connection on this point. On each side of the chart there are slots without a “partner,” Ezek 2:10c and Rev 10:10a,c, and the content of these slots has to do with negative aspects of the scroll. Some scholars have posited that the “bitterness” of Rev 10:10a,c is John’s reworking of the “words of lamentation and mourning and woe” in Ezek 2:10c. ...”