It is also known as bracketing or an envelope structure or figure,[1] and consists of the repetition of material at the beginning and end of a section of text.
Indeed, the whole book save for its last (52nd) chapter—which some claim was appended to it—can be thought of as inside the inclusio formed by 1:1 and 51:64, both of which mention the preaching of Jeremiah (דברי ירמיה), thus implying the lateness of chapter 52; although analyzing whether so trivial a measure has any meaning but that which appeases the eye is best left to the astute reader.
[4] Finally, it has been suggested that Genesis 2 contains inclusio, for the male is created at the start of the passage and the female at the end, providing textual evidence for the parallels between the two.
Redactors of rabbinic document frequently made use of inclusio to mark off the endpoints of literary units of different sizes and possibly to suggest conceptual connections between seemingly disparate statements.
The opening homily of Leviticus Rabba 29 asserts that the fate of Adam on the day of his creation is a sign for his children annually on the same date, and the closing homily of this section asserts that when Israel observes the commandments of this day God will regard them as having been created anew.
Rabbinic redactors, following in the footsteps of their biblical predecessors, continued to employ inclusio as a literary marker and tool.
The main teaching part in the Sermon on the Mount starts and ends with the expression "the Law and the Prophets" (Matthew 5:17 and 7:12).
A case of inclusio occurs in the Gospel of Mark's treatment of the "cursing of the fig tree" and the "cleansing of the Temple" (chapter 11).
Matthew Bowen notes that "This repetition at the opening and closing of his account constitutes a framing device sometimes called inclusio or an envelope figure".