Our chapter begins with the title the burden of Damascus, but it quickly shifts focus to Efrayim and Ya’akov. The shared reference to Damascus and Efrayim naturally raises the possibility that we are revisiting the episode of Retzin and Pekach opposing Yehuda, and that this prophecy of calamity is in fact given regarding Aram and Israel, who sought to harm Yehuda.

The verses foretell the approaching downfall of Damascus and Efrayim and the desolation that will remain in these kingdoms after the calamity strikes. It is intriguing to consider the significance of presenting these prophecies of calamity not only in the context of the prophecy to Achaz in Chapters 7–8 but also within the framework of the prophecies against the nations in our current chapters.

One of the highlights of our chapter is the verse: "On that day, man will turn to his Maker, and his eyes will see the Holy One of Israel. No more will he turn to the altars his hands build" (17:7–8). Here, we see two significant ideas:
1. After the depiction of sin in Chapter 2: “They bow to the works of their hands; their own fingers formed them” (2:8), we see here the declaration that man will stop turning to altars made by his hands. 
2. The phrase “his eyes will see the Holy One of Israel” parallels the statement in Chapter 10: “On that day this will be: No more will the remnant of Israel, the fugitives of the House of Yaakov, return to lean upon the one who beats them; they will lean upon the Lord in truth, the Holy One of Israel” (10:20).

The chapter concludes with several verses addressing the ”throngs of great peoples”. Who are these people, and upon whom is calamity expected? The imagery of mighty waters reminds us of Assyria, described as “the potent waters of the great river” (8:7). Furthermore, key words in these verses echo phrases from the burden of Babylon. Note the striking similarities between verses 12–13 of our chapter and verses 4–5 of Chapter 13, the burden of Babylon.

From a thematic perspective, the connection between Assyria and the burden of Damascus is clear. As seen in Chapters 7–10, after the prophecy of the downfall of Efrayim and Damascus, Assyria’s rise and eventual fall are mentioned. Similarly, here, after the prophecy of the downfall of Damascus and Efrayim, the fall of Assyria is mentioned again: “This is the fate of those who plunder us, the portion due to any who take us for their spoils” (17:14; note the resemblance to Maher Shalal Chash Baz). Finally, it is worth mentioning the motif of a voice dispelling waters (17:13), which appears in several places in Tanakh. This motif connects both to the splitting of the Red Sea (already encountered in Chapter 11) and to Creation, where a boundary is set for the sea.