Editing Inclusio (section)

==In the New Testament==
The [[New Testament]] also uses inclusio. 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). [[Gospel of Matthew|Matthew]]'s account of the first part of [[Jesus]]' public ministry is framed by an account on his teaching and his miracles (Matthew 4:23 and 9:35). Also, Matthew's Gospel begins with the prophecy that Jesus' name would be "Emmanuel, that is, 'God with us,'" (1:23, in which the author has linked Isaiah 7:14 and 8:8, 10 together) and it ends with the promise, "I am with you always, to the end of the age". This forms an inclusio about Jesus in his relationship to his people that suggests his deity. The [[Letter to the Hebrews]] uses [[Jeremiah]]'s prophecy as an inclusio in 8:8-12 and 10:16-18. There are many more examples of this literary device in the New Testament.

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). By giving the first half of the story before the account of the cleansing of the Temple, and the conclusion afterwards,<ref>{{bibleverse|Mark|11:12-14}}, {{bibleverse-nb|Mark|11:20-21}}</ref> Mark creates a "frame" which effectively highlights that he wants the cleansing of the Temple to be seen in light of the cursing of the fig tree - i.e. Jesus' actions in the Temple are not just a reform measure, but a judgment against it.<ref>[[N. T. Wright|Wright, N. T.]] (2001), ''Mark for Everyone'', p. 151, London: SPCK</ref>