Once again, this is the same as Matthew, chapter 4:3, nearly word for word. Luke said that this devil spoke to Jesus (εἶπεν δὲ αὐτῷ ὁ διάβολος) after he had endured this 40 day fast. Jesus was really hungry at this time. Then this devil taunted Jesus by telling him that if he was truly the son of God (Εἰ Υἱὸς εἶ τοῦ Θεοῦ), he could just say the word and make a stone turn into a loaf of bread (εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος). Then Jesus could eat this loaf of bread and take away his hunger. This terminology of the “Son of God” indicated a special relationship with God. Matthew called this devil, the tempter.
This incident about the disciples in the boat at sea can be found in Mark, chapter 6:47, and John, chapter 6:18-19. By this time, instead of the disciples waiting near shore, their boat was far from the land, many “stadiums” “σταδίους” from the shoreland (τὸ δὲ πλοῖον ἤδη σταδίους πολλοὺς ἀπὸ τῆς γῆς). A stadium was about 1/8 of a mile based on the race tracks in the Roman arenas. The waves tossed the boat (ἀπεῖχεν βασανιζόμενον ὑπὸ τῶν κυμάτων) and the wind was against them (ἦν γὰρ ἐναντίος ὁ ἄνεμος). In other words, they were in a little trouble.
Next Yahweh brought Ezekiel to the north gate of the Temple. Women were sitting there weeping for the god Tammuz, a food or vegetation god common among Assyrians and Babylonians. He was the only god explicitly mentioned in this tour of the abominations in Israel. The weeping for the lost of Tammuz was generally around the summer solstice, when the vegetation began to dry out. Thus Tammuz would descent into hell at this time. These women were weeping and mourning for his loss. Interesting enough, the Church of the Nativity of Jesus in Bethlehem was built on an old shrine to Adonis-Tammuz. Once again, in the same terms, Yahweh warned Ezekiel that he had not seen anything yet. There were still greater abominations to come.
This section of Isaiah is often referred to as the Book of Consolation. Sometimes people refer to this section as Deutero-Isaiah or Second Isaiah because it is separated from the preceding chapters by style and setting. There is a more universal outlook, perhaps from a disciple of Isaiah, some few hundred years later. However, even some parts of the preceding chapters may have been from this time also. Apparently this time setting is near the end of the Babylonian exile in the 6th century BCE. God speaks and comforts the Israelites because they have served their punishment time. They have paid the double penalty that they received from Yahweh’s hand.