The Book of Ezekiel opens near the Kebar River in Syria and Turkey, when the narrator sees the heavens open and has revelations of God.
If this setting sounds like the Book of Revelation, it is because it is; Revelation makes several clear and obvious references to Ezekiel, to the point where the two books might very well have been used in conjunction by certain groups. Of course, Ezekiel preceded Revelation by (at least) several hundred years.
One of my speculations is that Revelation was an important text for early Christians, notably those that were considered “Paulinists”. The links between the Paulinist-Marcionites and Revelation are clear, specifically when reading 2 Corin 12-13, along with indications about (Marcionite) Apelles’ relationship to Philumene, and her book of revelations. Further, I suspect Revelation was derivative of the Elcesite “book from heaven” which Eusebius described (alternatively, the Elcesite book was simply the Book of Nahum).
If one interprets Galatians 3:1 as a clue into the Christian mystery (“in front of your own eyes Jesus Christ was clearly portrayed as crucified”), then what this implies is that Paul’s “Gospel”, often referenced in his epistles, included dramatic depictions for would-be Christians who lived many hundreds of miles away from the geographic location in which Jesus lived.
Therefore, items for consumption in Pauline Christianity were the spoken word (which would taste sweet but make the stomach bitter), parameter-defining epistles, and Revelation (2 Corin 12:2-4).
One dissonance that becomes evident when one investigates early Christianity is how remarkably Christianity was adopted by Greek-thinking philosophers – why on Earth would a barely-literate Judean preacher have appealed to forward-thinking, sophisticated Greek philosophers? Christian Gnosticism, for example, has remarkable Platonic and Pythagorean elements. Indeed, some of the earliest examples where Christianity met the secular world (notably Justin Martyr) indicate clear Greek influence.
As I have mentioned in earlier posts, the Elcesites, Hemerobaptists, and Essenes (and by extension, the Nasoreans) seem to be at the root of groups that gave rise to Christianity, Mandaeanism, and Manicheanism; like the Ebionites, the Elcesites hated Paul. This is an intriguing detail, given Paul’s likely claim to be the Paraclete. Mani, a 3rd century son of an Elcesite, similarly claimed to be the Paraclete.
The reason I reference these groups is because a curious feature of many of these Christian implementations: they often presumed a high God other than Yahweh. For instance, the Marcionites and Valentinians presumed an unknown God above Yahweh. Manichean literature makes clear reference to the Zoroastrian God.
In this sense, Christianity was an interchangeable module that fit into any number of religions, most effectively in religions that recognized some notion of a middle-layer creator/Demiurge.
It is quite interesting then that Ezekiel, the supposed author of the Book of Ezekiel was considered by several early commenters as Nazaratus Assyrius, a teacher to Pythagoras.