Keeping in mind that this is taken from Navi (Prophets), it seems appropriate to remember that most of the language of the Prophets is riddles and parables (חידות).
In that context, this posuk appears to be describing five different levels of Torah.1
1) חִטֵּי מִנִּית is referring to the written Torah which is called 'wheat' (חטה). This is alluded to because the gematria of 'חטה' is 22, an allusion to the 22 letters of the Alef-Bet. 'מנית' alludes to something that can be counted. More specifically, '500' the gematria of 'מנית' also hints to the 5 books of Moshe times a factor of 100.
2) פַנַּג is mentioned in many of the commentaries in the name of Yosef ben Gorion as meaning "Shemen Afarsimon". But Shemen Afarsimon is usually referred to as 'צרי'. It is worth noting that in the latest corrected edition of Sefer Yosifun published by Oraysoh Publications in 1999 in Israel, they have actually changed the text to "shemen prag" (שמן פרג) which means either Oil of the Blossom or Glad Oil. In several editions of the Sefer Yosifun the word blossom is spelled out phonetically in Hebrew after calling it Shemen Panag.
Looking at the Targum on this posuk translates 'פנג' as 'קוליא' which means flour. In that context, 'פנג' would mean the revealed part of the Oral Torah pertaining to halacha.
These first two categories follow what the Sages say in tractate Brachot 64a and also the teaching of Rabbi Eliezer ben Azariyah found in Avot 3:17.
In Brachot we find the comparison of Rabbi Yossi and Rabbah.
כל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני השעה שעה נדחת מפניו מדרבה ורב יוסף דרב יוסף סיני ורבה עוקר הרים אצטריכא להו שעתא שלחו להתם סיני ועוקר הרים איזה מהם קודם שלחו להו סיני קודם שהכל צריכין למרי חטיא
Rabbah is the master of the reasoning found throughout the oral Torah while Rabbi Yossi knows the entire written Torah perfectly. Here the Torah is called wheat.
In Avot, Rabbi Eliezer says,
If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G‑d; if there is no fear of G‑d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.
Here the text contrasts 'Torah', meaning the Written Torah and the Oral Torah pertaining to halacha which is compared to flour.
3) דְבַשׁ is referring to that aspect of the oral Torah called Midrash or Agaddah. This is alluded to from the idea that Midrash, which is compared to 'דבש' sweetens the judgements found in the halachic portions of the oral Torah.
4) שֶׁמֶן is referring to the first or lower aspect of Pnimiyut HaTorah. It is referred to in some seforim as the Dew of Torah (טל תורה). Similar to the idea above relating the 5 books of Moshe to the gematria of the מנית (500. So too, שמן is 10 times the value of 39 which is טל.
5) צֹרִי which according to some is also called Shemen Afarsimon is referring to the higher aspect of Pnimiyut HaTorah. This level of Torah compared to צרי flows from what is called Keter Ila'ah which originates from what is called Mochin Stimin.
And so in context, The last four categories mentioned in the posuk are all part of the Oral Torah. Or if you look at the intention of Yosef ben Gorion in the Sefer Yosifun quoted above, "פנג" would be understood as an abbreviation for 'פנימיות ג״ן' (like the saying of our Sages, "יש ג׳ן פרקים לתורה.״). That in relation to the written Torah, all of the oral Torah, including Talmud, is Pnimiyut. It conveys the inner meaning and intention of the Written Torah.
And like Rabbi Eliezer ben Azariyah says, there is no Written Torah without the Oral Torah and no Oral Torah without the Written Torah because it is all one Torah. Three things are called One, HaKadosh, baruch Hu, Yiroel and the Torah.
The Prophet Yechezkel is describing the different wares that each of the nations brings to the world and how the Jewish people bring G-d's Torah into the marketplace, like it says in Yishayahu 49:6, being a light unto the nations.
1. Except where noted, these interpretations are drawn from Sefer Maorot Natan by Rabbi Meir Paprosh, which is one of the classic dictionaries that we have dealing with this area.