verticallife

Here are some notes on Ezekiel’s prophecy that I have collected from different sources. All the sources are named.

Background on Ezekiel (from the NIV Study Bible Introduction on Ezekiel)

Ezekiel lived during a time of international upheaval. The Assyrian empire that had once conquered the Syro-Palestinian area and destroyed the northern kingdom of Israel (which fell to the Assyrians in 722-721 b.c.) began to crumble under the blows of a resurgent Babylon. In 612 the great Assyrian city of Nineveh fell to a combined force of Babylonians and Medes. Three years later, Pharaoh Neco II of Egypt marched north to assist the Assyrians and to try to reassert Egypt’s age-old influence over Canaan and Aram (Syria). At Megiddo, King Josiah of Judah, who may have been an ally of Babylon as King Hezekiah had been, attempted to intercept the Egyptian forces but was crushed, losing his life in the battle (see 2Ki 23:29-30; 2Ch 35:20-24).

Jehoahaz, a son of Josiah, ruled Judah for only three months, after which Neco installed Jehoiakim, another son of Josiah, as his royal vassal in Jerusalem (609 b.c.). In 605 the Babylonians overwhelmed the Egyptian army at Carchemish (see Jer 46:2), then pressed south as far as the Philistine plain. In the same year, Nebuchadnezzar was elevated to the Babylonian throne and Jehoiakim shifted allegiance to him. When a few years later the Egyptian and Babylonian forces met in a standoff battle, Jehoiakim rebelled against his new overlord.

Nebuchadnezzar soon responded by sending a force against Jerusalem, subduing it in 597 b.c. Jehoiakim’s son Jehoiachin and about 10,000 Jews (see 2Ki 24:14), including Ezekiel, were exiled to Babylon, where they joined those who had been exiled in Jehoiakim’s “third year” (see Da 1:1 and note). Nebuchadnezzar placed Jehoiachin’s uncle, Zedekiah, on the throne in Jerusalem, but within five or six years he too rebelled. The Babylonians laid siege to Jerusalem in 588, and in July, 586, the walls were breached and the city plundered. On Aug. 14, 586, the city and temple were burned.

Under Nebuchadnezzar and his successors, Babylon dominated the international scene until it was crushed by Cyrus the Persian in 539 b.c. The reign of the house of David came to an end; the kingdom of Judah ceased to be an independent nation; Jerusalem and the Lord’s temple lay in ruins.

WIKI The Book of Ezekiel was written for the Israelites living in exile in Babylon. Up until that exile their custom had been to worship their God in the temple in Jerusalem. Exile raised important theological questions. How, the Israelites asked, could they worship their God when they were now in a distant land? Was their God still available to them? Ezekiel speaks to this problem. He first explains that the Israelite exile is a punishment for disobedience and he then offers hope to the exiles, suggesting that the exile will be reversed once the Israelites return to God.

Generally speaking, life was good in captivity. Unlike their ancestors, who were enslaved and socially marginalized while in exile in Egypt, the Jews of Ezekiel’s time were able to become part of the society they found themselves in. The Israelite Exiles were told by Jeremiah not to worship the foreign gods, but Jeremiah did tell them that they could become part of the Babylonian culture. They did this well, often being called upon by the Babylonians to complete projects using their skills as artisans. Unlike other enemies, the Babylonians allowed the Jewish people to settle in small groups. While keeping their religious and national identities, many Jewish people did start to settle into their new environment. From building homes to opening businesses, the Jews seemed to settle into their exile land for the long haul.

This growing comfort in Babylon helps to explain why so many Jewish people decided not to return to their land. Many people would have been born in exile and would know nothing of their old land, so when the opportunity came for them to reclaim the land that was taken from them, many decided not to leave the Babylonian land they knew. This large group of people who decided to stay are known to be the oldest of the Diaspora communities along with the Jews of Persia.

Author

What is known of Ezekiel is derived solely from the book that bears his name. He was among the Jews exiled to Babylon by Nebuchadnezzar in 597 b.c., and there among the exiles he received his call to become a prophet (see 1:1-3). He was married (see 24:15-18), lived in a house of his own (see 3:24; 8:1) and along with his fellow exiles, though confined to Babylonia, had a relatively free existence there.

He was of a priestly family (see NIV text note on 1:3) and therefore was eligible to serve as a priest. As a priest-prophet called to minister to the exiles (separated from the temple of the Lord with its symbolism, sacrifices, priestly ministrations and worship rituals), his message had much to do with the temple (see especially chs. 8-11; 40-48) and its ceremonies.

Ezekiel was obviously a man of broad knowledge, not only of his own national traditions but also of international affairs and history. His acquaintance with general matters of culture, from shipbuilding to literature, is equally amazing. He was gifted with a powerful intellect and was capable of grasping large issues and of dealing with them in grand and compelling images. His style is often detached, but in places it is passionate and earthy (see chs. 16; 23).

More than any other prophet (more even than Hosea and Jeremiah) he was directed to involve himself personally in the divine word by acting it out in prophetic symbolism.

Occasion, Purpose and Summary of Contents

Though Ezekiel lived with his fellow exiles in Babylon, his divine call forced him to suppress any natural expectations he may have had of an early return to an undamaged Jerusalem. For the first seven years of his ministry (593-586 b.c.) he faithfully relayed to his fellow Jews the stern, heart-rending, hope-crushing word of divine judgment: Because of all her sins, Jerusalem would fall (see chs. 1-24). The fact that Israel was God’s covenant people and that Jerusalem was the city of his temple would not bring their early release from exile or prevent Jerusalem from being destroyed (see Jer 29-30). The only hope the prophet was authorized to extend to his hearers was that of living at peace with themselves and with God during their exile.

After being informed by the Lord that Jerusalem was under siege and would surely fall (24:1-14), Ezekiel was told that his beloved wife would soon die. The delight of his eyes would be taken from him just as the temple, the delight of Israel’s eyes, would be taken from her. He was not to mourn openly for his wife, as a sign to his people not to mourn openly for Jerusalem (24:15-27). He was then directed to pronounce a series of judgments on the seven nations of Ammon, Moab, Edom, Philistia, Tyre, Sidon and Egypt (chs. 25-32). The day of God’s wrath was soon to come, but not on Israel alone.

Once news was received that Jerusalem had fallen, Ezekiel’s message turned to the Lord’s consoling word of hope for his people-they would experience revival, restoration and a glorious future as the redeemed and perfected kingdom of God in the world (chs. 33-48).

Connections with other books in the Bible (From Wikipedia)

It is generally agreed that the closing visions of the Book of Ezekiel are referred to in the book of Revelation.

(Ezek. 38 = Rev. 20:8; Ezek. 47:1-8 = Rev. 22:1,2). Other references to this book are also found in the New Testament. (Compare Epistle to the Romans 2:24 with Ezek. 36:22; Rom. 10:5, Galatians 3:12 with Ezek. 20:11; 2 Peter 3:4 with Ezek. 12:22.)

It is also generally agreed that the Book of Ezekiel refers to the Pentateuch (e.g., Ezek. 27; 28:13; 31:8; 36:11, 34; 47:13, etc.) quite often, and shows on a number of occasions that its author is familiar with the writings of Hosea (Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah, (Jeremiah 24:7, 9; 48:37).

According to traditionalists, Ezekiel 14:14 refers to the Daniel described in the Biblical Book of Daniel, fourteen years after Daniel’s deportation from Jerusalem, and Ezekiel 28:3 mentions this Daniel again as being ‘pre-eminent in wisdom’. In support of this interpretation, traditionalists note that the name Daniel appears in the Book of Ezekiel immediately after the names of Noah and Job, two other major Biblical characters.

Some non-traditionalist commentators disagree, noting that a “Daniel” also appears in ancient Ugaritic texts, that Daniel isn’t specifically described as a contemporary (indeed, the phrase “Noah, Daniel and Job” implies otherwise), and that the Book of Daniel is widely regarded by modern scholars as having been written centuries later.

Date

Since the book of Ezekiel contains more dates (see chart, p. 1661) than any other OT prophetic book, its prophecies can be dated with considerable precision. In addition, modern scholarship, using archaeology (Babylonian annals on cuneiform tablets) and astronomy (accurate dating of eclipses referred to in ancient archives), provides precise modern calendar equivalents.

Twelve of the 13 dates specify times when Ezekiel received a divine message. The other is the date of the arrival of the messenger who reported the fall of Jerusalem (33:21).

Having received his call in July, 593 b.c., Ezekiel was active for 22 years, his last dated oracle being received in April, 571 (see 29:17). If the “thirtieth year” of 1:1 refers to Ezekiel’s age at the time of his call, his prophetic career exceeded a normal priestly term of service by two years (see Nu 4:3). His period of activity coincides with Jerusalem’s darkest hour, preceding the 586 destruction by 7 years and following it by 15.

Important dates (from Wikipedia)

The Book of Ezekiel can be dated based on the links it records between the rule of King Jehoiachin (King of Jerusalem) and the other events that the book describes.

According to this system, Ezekiel was originally written in the 22 year period between 593 to 571 BC. The following table lists events in Ezekiel with their dates.

Dates of Book of Ezekiel
Event	Verse Reference	Date
Chariot Vision (Merkabah)	1:1-3	June 6, 593 BC.
Call to be a Watchman	3:16	June 13, 593
Temple Vision	8:1	August 23, 592
Discourse with Elders	20:1	July 19, 591
Second Siege of Jerusalem	24:1	December 22, 589
Judgment on Tyre	26:1	March 30, 587
Judgment on Egypt	29:1	December 13, 588
Judgment on Egypt	29:17	March 3, 571
Judgment on Egypt	30:20	April 5, 587
Judgment on Egypt	31:1	May 28, 587
Lament over Pharaoh	32:1	February 18, 586
Lament over Egypt	32:17	April 2, 586
Fall of Jerusalem	33:21	December 13, 586
New Temple Vision	40:1	September 26, 573

On the fifth day of the fourth month in the fifth year of his exile (5 Tammuz, 593 BC), he said he beheld on the banks of the Chebar the glory of God, who consecrated him as a prophet. The latest date in his book is the first day of the first month in the twenty-seventh year of his exile (1 Nisan, 571 BC); consequently, his prophecies extended over twenty-two years.

The elders of the exiles repeatedly visited him to obtain a divine oracle (chapters 8, 14, 20). He exerted no permanent influence upon his contemporaries, however, whom he repeatedly calls the “rebellious house” (2:5, 6, 8; 3:9, 26, 27; and elsewhere), complaining that although they flock in great numbers to hear him they regard his discourse as a sort of aesthetic amusement, and fail to act in accordance with his words (33:30-33). If the enigmatical date, “the thirtieth year” (1:1), be understood to apply to the age of the prophet, Ezekiel was born exactly at the time of the reform in the ritual introduced by Josiah. Concerning his death nothing is known.

He had a house in the place of his exile, Tel-Abib, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (Ezek. 8:1; 24:18).

His ministry extended over twenty-six years 597 – 571 BC (29:17), during part of which he was contemporary with Jeremiah, and probably also with Obadiah. According to tradition, he would also have been contemporary with Daniel (however, Daniel is regarded by some as being written much later, with Ezekiel’s references to “Daniel” being seen as references to an ancient Ugaritic hero of that name, not a contemporary). The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Hilla or ancient Babylon, at a place called Al Kifl. http://archnet.org/library/sites/one-site.tcl?site_id=7827

After being led away by the Babylonians on May 29, 597, Ezekiel, along with the other Israelites, was resettled in Babylon. Ezekiel himself lived in his own home in exile at Tel-abib near Chebar canal, which was near Nippur in Babylonia.

Themes

The OT in general and the prophets in particular presuppose and teach God’s sovereignty over all creation, over people and nations and the course of history. And nowhere in the Bible are God’s initiative and control expressed more clearly and pervasively than in the book of Ezekiel. From the first chapter, which graphically describes the overwhelming invasion of the divine presence into Ezekiel’s world, to the last phrase of Ezekiel’s vision (“the Lord is there”) the book sounds and echoes God’s sovereignty.

This sovereign God resolved that he would be known and acknowledged. Approximately 65 occurrences of the clause (or variations) “Then they will know that I am the Lord” testify to that divine desire and intention (see note on 6:7). Overall, chs. 1-24 teach that God will be revealed in the fall of Jerusalem and the destruction of the temple; chs. 25-32 teach that the nations likewise will know God through his judgments; and chs. 33-48 promise that God will be known through the restoration and spiritual renewal of Israel.

God’s total sovereignty is also evident in his mobility. He is not limited to the temple in Jerusalem. He can respond to his people’s sin by leaving his sanctuary in Israel, and he can graciously condescend to visit his exiled children in Babylon.

God is free to judge, and he is equally free to be gracious. His stern judgments on Israel ultimately reflect his grace. He allows the total dismemberment of Israel’s political and religious life so that her renewed life and his presence with her will be clearly seen as a gift from the Lord of the universe.

Furthermore, as God’s spokesman, Ezekiel’s “son of man” status (see note on 2:1) testifies to the sovereign God he was commissioned to serve.

Literary Features

The three major prophets (Isaiah, Jeremiah, Ezekiel) and Zephaniah all have the same basic sequence of messages: (1) oracles against Israel, (2) oracles against the nations, (3) consolation for Israel. In no other book is this pattern clearer than in Ezekiel (see Outline).

Besides clarity of structure, the book of Ezekiel reveals symmetry. The vision of the desecrated temple fit for destruction (chs. 8-11) is balanced by the vision of the restored and purified temple (chs. 40-48). The God presented in agitated wrath (ch. 1) is also shown to be a God of comfort (“the Lord is there,” 48:35). Ezekiel’s call to be a watchman announcing divine judgment (ch. 3) is balanced by his call to be a watchman announcing the new age to follow (ch. 33). In one place (ch. 6) the mountains of Israel receive a prophetic rebuke, but in another (ch. 36) they are consoled.

Prophetic books are usually largely poetic, the prophets apparently having spoken in imaginative and rhythmic styles. Most of Ezekiel, however, is prose, perhaps due to his priestly background. His repetitions have an unforgettable hammering effect, and his priestly orientation is also reflected in a case-law type of sentence (compare 3:19, “If you do warn the wicked . . .,” with Ex 21:2, “If you buy a Hebrew servant . . .”).

The book contains four major visions (chs. 1-3; 8-11; 37:1-14; 40-48) and 12 symbolic acts (3:22-26; 4:1-3; 4:4-8; 4:9-11; 4:12-14; 5:1-3; 12:1-16; 12:17-20; 21:6-7; 21:18-24; 24:15-24; 37:15-28). Five messages are in the form of parables (chs. 15-17; 19; 23).

Theological Significance

Other prophets deal largely with Israel’s idolatry, with her moral corruption in public and private affairs, and with her international intrigues and alliances on which she relied instead of the Lord. They announce God’s impending judgment on his rebellious nation but speak also of a future redemption: a new exodus, a new covenant, a restored Jerusalem, a revived Davidic dynasty, a worldwide recognition of the Lord and his Messiah and a paradise-like peace.

The contours and sweep of Ezekiel’s message are similar, but he focuses uniquely on Israel as the holy people of the holy temple, the holy city and the holy land. By defiling her worship, Israel had rendered herself unclean and had defiled temple, city and land. From such defilement God could only withdraw and judge his people with national destruction.

But God’s faithfulness to his covenant and his desire to save were so great that he would revive his people once more, shepherd them with compassion, cleanse them of all their defilement, reconstitute them as a perfect expression of his kingdom under the hand of “David” (34:23-24), overwhelm all the forces and powers arrayed against them, display his glory among the nations and restore the glory of his presence to the holy city.

Ezekiel powerfully depicts the grandeur and glory of God’s sovereign rule (see Themes) and his holiness, which he jealously safeguards. The book’s theological center is the unfolding of God’s saving purposes in the history of the world-from the time in which he must withdraw from the defilement of his covenant people to the culmination of his grand design of redemption. The message of Ezekiel, which is ultimately eschatological, anticipates-even demands-God’s future works in history proclaimed by the NT.

Outline

• I. Oracles of Judgment against Israel (chs. 1-24)
• A. Ezekiel’s Inaugural Vision (chs. 1-3)
• 1. Overwhelming display of the glory of the Lord (ch. 1)
• 2. Ezekiel’s call to be a prophet (2:1-3:15)
• 3. Ezekiel’s task as watchman (3:16-21)
• 4. Restraints on Ezekiel’s prophetic ministry (3:22-27)
• B. Symbolic Acts Portraying the Siege of Jerusalem (chs. 4-5)
• 1. Ezekiel’s symbolic siege of Jerusalem (ch. 4)
• 2. God’s razor of judgment at work (ch. 5)
• C. Oracles of Divine Judgment (chs. 6-7)
• 1. Doom for the mountains of Israel (ch. 6)
• 2. The end has come on the land (ch. 7)
• D. Corruption of the Temple and Its Consequences (chs. 8-11)
• 1. Idolatry in the temple (ch.
• 2. Judgment on the idolaters (ch. 9)
• 3. God’s glory departs from the temple (ch. 10)
• 4. God’s sure judgment on Jerusalem (11:1-14)
• 5. Those in exile to be restored (11:15-21)
• 6. Conclusion of the vision (11:22-25)
• E. Ezekiel Symbolizes the Exile of Jerusalem (ch. 12)
• 1. An exile’s baggage (12:1-16)
• 2. Anxious eating (12:17-20)
• 3. The nearness of judgment (12:21-28)
• F. Oracles concerning God’s Judgment on Judah (13:1-24:14)
• 1. Condemnation of the false prophets (ch. 13)
• 2. Condemnation of the idolaters (14:1-11)
• 3. No mediators can turn back God’s judgment (14:12-23)
• 4. Jerusalem likened to a piece of burnt vine (ch. 15)
• 5. Jerusalem allegorized as an adulterous wife (ch. 16)
• 6. Allegory of two eagles and a vine (ch. 17)
• 7. The soul who sins will die (ch. 18)
• 8. A lament over the fall of Jerusalem’s kings (ch. 19)
• 9. Apostate Israel purged and renewed through judgment (20:1-44)
• 10. Babylon, God’s sword of judgment (20:45-21:32)
• 11. The sins for which Jerusalem is judged (ch. 22)
• 12. Jerusalem and Samaria allegorized as adulterous sisters (ch. 23)
• 13. Jerusalem cooked over the fire (24:1-14)
• G. The Death of Ezekiel’s Wife Symbolizes Jerusalem’s Fall (24:15-27)
• II. Oracles of Judgment against the Nations (chs. 25-32)
• . A Prophecy against Ammon (25:1-7)
• A. A Prophecy against Moab (25:8-11)
• B. A Prophecy against Edom (25:12-14)
• C. A Prophecy against Philistia (25:15-17)
• D. A Prophecy against Tyre (26:1-28:19)
• 1. Tyre’s destruction announced (ch. 26)
• 2. A lament over Tyre (ch. 27)
• 3. A prophecy against the king of Tyre (28:1-19)
• E. A Prophecy against Sidon (28:20-24)
  (For Israel, a restoration, 28:25-26)
• F. A Prophecy against Egypt (chs. 29-32)
• 1. Egypt a doomed monster (29:1-16)
• 2. Egypt a payment to Nebuchadnezzar (29:17-21)
• 3. Laments over Egypt (30:1-19)
• 4. The pharaoh’s arms are broken (30:20-26)
• 5. The pharaoh a felled Lebanon cedar (ch. 31)
• 6. Lament over the pharaoh (32:1-16)
• 7. The pharaoh consigned to the realm of the dead (32:17-32)
• III. Oracles of Consolation for Israel (chs. 33-48)
• . Renewal of Ezekiel’s Call as Watchman (33:1-20)
• A. Jerusalem’s Fall Reported and Its Remnant Condemned (33:21-33)
• B. The Lord to Be Israel’s Shepherd (ch. 34)
• C. A Prophecy against Edom (ch. 35)
• D. Israel’s Complete Restoration Announced (ch. 36)
• E. Israel’s Dry Bones Revived and Unity Restored (ch. 37)
• 1. Israel’s dry bones restored to life (37:1-14)
• 2. Again one nation under one King (37:15-28)
• F. The Great Battle of the Ages (chs. 38-39)
• G. The New Order for Purified Israel (chs. 40-48)
• 1. The temple area restored (40:1-47)
• 2. The new temple (40:48-42:20)
• 3. God’s glory returns to the temple (43:1-12)
• 4. Restoration of the great altar (43:13-27)
• 5. Restoration of the priesthood (ch. 44)
• 6. Restoration of the theocratic order (chs. 45-46)
• 7. The river of life from the temple (47:1-12)
• 8. The boundaries of the land (47:13-23)
• 9. The distribution of the land (48:1-29)
• 10. The twelve gates of the new city (48:30-35)

AboutBibleProphecy.com

Ezekiel lived about 2600 years ago, during the time that the Babylonian Empire had subdued the nation of Judah and had destroyed Jerusalem and the Temple. He was the son of Buzi, a Zadokite priest. Ezekiel was among the Jews in Judah who were taken as captives by the Babylonians to Babylon. He received his call as a prophet during the fifth year of the exile of King Jehoiachin. Ezekiel’s ministry lasted about 22 years.

Ezekiel’s prophecies about the destruction of Jerusalem caused friction among the Jews who were with him in Babylon. But, when his prophecies came true, people began to listen to him more intently. Ezekiel’s wife died during the day that the Babylonians began their siege of Jerusalem. This siege began in about 586 BC, after Ezekiel and others had been taken as captives to Babylon. The siege ended with the destruction of Jerusalem and of the Temple in Jerusalem.

After the destruction, Ezekiel’s prophecies more or less changed from the theme of unbending judgment to the theme of hope and comfort in the future. Ezekiel was very much a shepherd and a watchman for the nation of Israel. As a shepherd, he protected the people. And as a watchman, he warned of dangers ahead.

Ezekiel’s name means “God strengthens.” The Bible’s book of Ezekiel is the third of the four Major Prophets.

Ezekiel’s prophecies

Below is a partial listing of Ezekiel’s prophecies.

Ezekiel 4:3-6
Ezekiel predicted when Israel would be re-established

Ezekiel 11:17
The Jews would have Israel as their country, again

Ezekiel 20:34
Ezekiel said the Jews would return to Israel

Ezekiel 22:14-15
The Jews would be scattered to other countries

Ezekiel 25:14
The Jews would avenge the Edomites

Ezekiel 26:3
Tyre would be attacked by many nations

Ezekiel 26:4
Tyre would be scraped and made bare

Ezekiel 26:7-9
Tyre’s mainland would be destroyed by Nebuchadnezzar

Ezekiel 26:12
Tyre’s stones, timber and soil would be cast into the sea

Ezekiel 26:21
Tyre would never again be found

Ezekiel 29:15
Egypt would never again rule over nations

Ezekiel 34:13
The people of Israel would return to “their own land”

Ezekiel 36:8-10
Israel would be restored and repopulated

Ezekiel 36:11
Ezekiel prophesied prosperity for a restored Israel

Ezekiel 36:24
Israel would be re-gathered

Ezekiel 36:33-35
Israel would be rebuilt and resettled

Ezekiel 37:10-14
Israel would be brought back to life

Ezekiel 37:15-19
The people of Israel again would be a united people

Ezekiel 37:21-22
Israel would be re-established as a united nation
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Ezekiel Bread

Combine the following whole grains: 

• 2-1/2 cups hard red wheat
• 1-1/2 cups spelt or rye (Biblically spelt was used, Ezekiel 4:9)
• 1/2 cup barley (hulled barley)
• 1/4 cup millet
• 1/4 cup lentils (green preferred)
• 2 Tbs. great northern beans
• 2 Tbs. red kidney beans
• 2 Tbs. pinto beans

Stir the above ingredients very well.  Grind in flour mill.
(NOTE: all of these grains and beans can be ground in the GrainMaster Whisper Mill with no problems).

Measure into large bowl or DLX:

• 4 cups lukewarm water
• 1 cup honey
• 1/2 cup oil

Add to liquids:

freshly milled flour from the above mixture of grains

• 2 tsp. salt
• 2 Tbs. yeast

Stir or knead until well kneaded about 10 minutes. This is a batter type bread and will not form a smooth ball.

Pour dough into greased pans. You may use 2 large loaf pans (10×5x3) or 3 med. loaf pans or 2-9×13 brownie pans. Let rise in a warm place for one hour or until the dough is almost to the top of the pan. If it rises too much it will over flow the pan while baking. Bake at 350o for 45-50 minutes for loaf pans and 35-40 minutes for brownie pans.

*For fasting divide bread into 8 equal parts weighing 1/2 pound each. Eat a 1/2 pound cake and drink a quart of water every day. For fasting I do not alter the recipe.

This is a very sweet, moist, cake-like bread. For a more traditional bread texture I have used this combination of grains in The Beckers Bread and Roll recipe. Replacing the 7 cups of flour with the 9 cups of flour from the milled grains in this recipe. You may also add fruits and nuts or use the flour made from this mixture in other favorite recipes. This healthy combination of grains and beans is worth experimenting with. Combining grains and beans makes a complete protein.