The daughter of Egypt shall be put to shame, she shall be delivered into the hand of the people of the north.
In the second chapter of Zephaniah, we find an example of the two-lined inclusion:
(beginning of strophe)
8) I have heard the reproach of Moab, and the revilings of the children of Ammon,
Wherewith they have reproached my people and magnified themselves against my border.
(end of strophe)
10) This shall they have for their pride,
Because they have reproached and magnified themselves against the people of the Lord of hosts.
Thus the three literary forms, besides the strophic measure, which govern the composition of the prophetic books are—the responsion, the concatenation, and the inclusion.
If the responsion is the expression of the outward and inward symmetry—of substance and form—proper to two strophic organisms which, though they may be far apart, show their relation one to another by similarity of character and structure, and correspond to each other more or less, either by analogy or antithesis, the concatenation may be regarded as the complement and counterpart of the responsion, inasmuch as it unites the two strophic organisms by an outward and inward bond—of substance and form. By this means the two are combined to constitute a greater whole. For this reason the concatenation does not run parallel to the responsion, but joins the end of one strophe to the beginning of a second, and leads from one field of thought to another. The inclusion may be regarded as, in a certain sense, the reverse of the concatenation. As the concatenation brings about the conjunction of two strophes, so the inclusion constitutes the boundary line that cuts one strophic organism off from the next. The concatenation obliterates the distinctive character of two separate strophic organisms, the inclusion rounds off and defines a strophe, or group of strophes, and emphasises its distinctive character.