Literary:Redundancy/0

Redundancy In Torah

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Introduction

Tanakh, like many written works, is filled with repetitions. Sometimes verses repeat almost verbatim within the same chapter or story.  Elsewhere, a later story will recall an earlier one using similar language.  At times, even within a verse or two, phrases will repeat.  How are these doublings to be understood?

While Midrash will often seek meaning in repetition, distinguishing between each appearance of a phrase and demonstrating that each has its own significance, Peshat commentators often attribute repetition to "דרכי המקראות", recognizing some reiterations to be literary or stylistic devices. Doublings might come to elaborate on and clarify a previous statement, connect narratives, highlight an important point, or simply beautify the text. At times, too, they might simply reflect everyday speech in which repetition is a natural means of expressing strong emotions or emphasis. Below, we will will explore several literary devices which entail repetition and how they might explain apparent redundancies in the Biblical text.

Heading Followed by Details: כלל ופרט

Some cases of repetition in Tanakh might be accounted for by the principle commonly known as a "כלל ופרט" or "כלל ואחר כך מפרש". This is a literary device in which a narrative opens with a general statement which is then elaborated upon.  The verse/s following the heading provide explanatory notes or details which involve a restatement of the original verse. Several examples follow.  Alternative readings of the doublings can be found in the footnotes.

• "וַיָּרׇץ לָבָן אֶל הָאִישׁ" (Bereshit 24:29-30) – Bereshit 24:29-30 shares that Lavan ran to Avraham's servant, "וַיָּרׇץ לָבָן אֶל הָאִישׁ", then speaks of his seeing the jewelry on Rivka, and finally repeats, "וַיָּבֹא אֶל הָאִישׁ".  ShadalBereshit 24:30About R. Shemuel David Luzzatto explains that Lavan did not approach the servant twice, but rather verse 29 is a general statement which is explained by verse 30 which details what prompted Lavan run to the servant. After seeing the jewellery on Rivka, Lavan decided it was worth greeting the servant.¹
• "וַיֵּלֶךְ חָרָנָה" (Bereshit 28:10) – Bereshit 28:10 tells the reader that Yaakov went to Charan ("וַיֵּלֶךְ חָרָנָה"), the next verses proceed to speak of his dream in Beit El, and then Bereshit 29:1 repeats that he headed to Charan ("וַיֵּלֶךְ אַרְצָה בְנֵי קֶדֶם"). R"Y Bekhor ShorBereshit 28:10About R. Yosef Bekhor Shor and  R. Avraham b. HaRambamBereshit 28:10About R. Avraham Maimonides explain that this is a "כלל ופרט".  The story opens with a general heading sharing that Yaakov went from Beer Sheva to Charan, then steps back to explain what happened along the way.²
• "וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י" (Shemot 19:8-9) – In the description of the preparations for revelation, we are told twice that Moshe relayed the people's words to Hashem, in Shemot 19:8 and 19:9. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir suggests that the repetition is another example of the Torah being "כולל ואחר כך מפרש", as verse 9 provides the context of verse 8.‎³
• "וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ" (Vayikra 9:24) – Vayikra 9:24 describes a Divine fire consuming Aharon's offerings on the eighth day of the consecration ceremony ("וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל עַל הַמִּזְבֵּחַ"). Vayikra 10:1-2, then speak of the deaths of Nadav and Avihu, where the verse similarly shares, " וַתֵּצֵא אֵשׁ מִלִּפְנֵי י״י וַתֹּאכַל אוֹתָם". According to most commentators these refer to two distinct events. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir, though, suggests that Vayikra 9:24 is not the conclusion to chapter 9 but the heading of the story of Nadav and Avihu, telling the reader of a fire that is to come in the continuation of the story.⁴
• Service of Yom Hakippurim (Vayikra 16) – In the description of the cultic service of Yom HaKipurrim in Vayikra 16, there is a dual doubling. Twice the chapter mentions the sacrificing of Aharon's sin-offering of the cow (in verses 6 and 11) and twice it mentions the sacrificing of the nation's sin-offering of the goat (in verses 9 and 15).  It is possible that the offerings are really first sacrificed in verses 11 and 15 and that verses 6-9 are simply an abstract of what is to come.  They introduce the sacrifices and atonement to be achieved and then the verses backtrack to provide the details of the procedure.

• "וַיָּשֶׁב אֶת אֶלֶף וּמֵאָה הַכֶּסֶף לְאִמּוֹ" (Shofetim 17:3-4) – In both Shofetim 17:3 and 17:4 the verses speak of Michah returning the money he stole to his mother. RashbamShemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir suggests that verse 3 is a general statement of what took place, while the following verse backtracks, providing the details.⁵

Resumptive Repetition

Another literary device which might explain several cases of seeming redundancy in the Biblical text is a technique known as resumptive repetition.  Since Tanakh does not have parentheses, commas, and other similar markers, it will sometimes use repetition to hint to the reader that a section of text is parenthetical. By repeating the last statement made before the digression, Tanakh lets the reader know that the tangent has ended and that the earlier narrative is now resuming.  At times, too, this technique points to achronology in the text, indicating that the intervening unit occurred simultaneously with the surrounding story.

I. Resumptive repetition of a phrase or more to resume an earlier narrative

• Bereshit 22:8 resumes Bereshit 22:6 – See ShadalBereshit 22:8About R. Shemuel David Luzzatto⁶
• Bereshit 39:1 resumes Bereshit 37:36 – See RashiBereshit 39:1Yehoshua 14:15Yehoshua 14:15Shofetim 2:6About R. Shelomo Yitzchaki, RadakBereshit 39:1About R. David Kimchi, Ibn KaspiBereshit 39:1Bereshit 39:1About R. Yosef ibn Kaspi
• Bereshit 43:24 resumes Bereshit 43:17⁷
• Shemot 6:29-30 resumes Shemot 6:10-12 – See RashiBereshit 39:1About R. Shelomo Yitzchaki, Ibn EzraShemot First Commentary 6:30Shemot Second Commentary 6:29About R. Avraham ibn Ezra, ShadalShemot 6:29About R. Shemuel David Luzzatto.⁸
• Vayikra 8:13 resumes Vayikra 8:6 – See Ibn EzraVayikra 8:13About R. Avraham ibn Ezra
• Vayikra 16:11 resumes Vayikra 16:6 – See Ibn EzraVayikra 16:11About R. Avraham ibn Ezra⁹
• Vayikra 23:4 resumes Vayikra 23:2 – See RambanVayikra 23:2About R. Moshe b. Nachman, R. D"Z HoffmannVayikra 23:4About R. David Zvi Hoffmann¹⁰
• Bemidbar 5:18 resumes Bemidbar 5:16¹¹
• Bemidbar 13:16-17 resumes Bemidbar 13:3-4¹²
• Bemidbar 21:31 resumes Bemidbar 21:25
• Devarim 4:45-49 resumes Devarim 1:1-5 –  See RambanDevarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Yehoshua 14:15 resumes Yehoshua 11:22-23 – See RashiBereshit 39:1Bereshit 39:1Yehoshua 14:15About R. Shelomo Yitzchaki
• Shemuel I 14:6 resumes  Shemuel I 14:1 – See MetzudotMetzudat David Shemuel I 14:6About R. David Altschuler¹³
• Shemuel I 29:1 resumes Shemuel I 28:1-2¹⁴
• Melakhim II 7:8 resumes Melakhim II 7:5
• Melakhim II 17:23 resumes Melakhim II 17:6
• Divrei HaYamim I 5:3 resumes Divrei HaYamim I 5:1
• Divrei HaYamim I 9:35 resumes Divrei HaYamim I 8:29  – See RadakDivrei HaYamim I 9:35About R. David Kimchi
• Divrei HaYamim II 2:17 resumes 2:1 – See commentary attributed to RashiDivrei HaYamim II 2:17About R. Shelomo Yitzchaki
• Divrei HaYamim II 21:10 resumes  Divrei HaYamim II 21:8 – See commentary attributed to RashiDivrei HaYamim II 21:10About R. Shelomo Yitzchaki

II. Resumptive repetition of a full verse or more to connect consecutive books 

• Shemot 1:1 resumes Bereshit 46:8 – See RambanShemot 1:1About R. Moshe b. Nachman¹⁵
• Shofetim 2:6-9 resumes Yehoshua 24:28-31¹⁶
• Ezra 1:1-2 resumes Divrei HaYamim II 36:22-23 – See Ramban on Shemot 1:1Shemot 1:1About R. Moshe b. Nachman

III. Resumptive repetition as an indicator of achronology – In the examples below the resumptive repetition serves not only to resume the original narrative but also to indicate  that the intervening unit occurred simultaneously.¹⁷ In some of the examples, the resumption is formulated in a past perfect form which further hints to the achronology.¹⁸

• Bereshit 37:36 and Bereshit 39:1 – The saga of Yosef's sale is interrupted by the story of Yehuda and Tamar.  The narrative resumption might hint to the fact that the two events overlapped in time.¹⁹
• Shemuel I 4:11 and Shemuel I 5:1 – Shemuel 4:11 mentions the Philistine's taking of the ark, then switches focus to speak of events taking place in the Israelite camp, only returning to speak of what happened to the ark in Chapter 5. The simultaneity of the two events is highlighted by the resumptive repetition.
• Shemuel I 14:1 and 6 – The chapter breaks off the narrative of Yonatan's foray into the Philistine camp to spotlight Shaul's simultaneous inactivity in the Israelite camp and then resumes the original narrative. Here, too, the text points to the synchroneity of the events by employing a narrative resumption.
• Shemuel I 28:1-2 and Shemuel I 29:1– Chapter 28 opens with the Philistines gathering for battle ("וַיִּקְבְּצוּ פְלִשְׁתִּים אֶת מַחֲנֵיהֶם"), but then cuts off to tell the story of Shaul and Ba'alat Ha'Ov. The original narrative is resumed in Chapter 29, echoing "יִּקְבְּצוּ פְלִשְׁתִּים אֶת כׇּל מַחֲנֵיהֶם". It is likely that here, too, the technique indicates that the two stories overlapped in time.²⁰
• Shemuel II 13:34-37 – Shemuel II 13:34 tells of Avshalom fleeing after having murdered Amnon. The point is repeated in verse 37. Sandwiched in between the two verses is a description of what is simultaneously going on in the palace when word of the murder arrives.
• Melakhim I 20:12 and 16 – The narrator switches off between the Aramean and Israelite camps, employing resumptive repetition to highlight the split screen.

IV. Resumptive repetition of individual words within a sentence

• Bereshit 6:9-10 (אלה תולדות/ ויולד) – RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Bereshit 21:16 (וַתֵּשֶׁב מִנֶּגֶד)
• Shemot 4:9 (וְהָיוּ) – RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Bemidbar 7:18-19 (הִקְרִיב) – Ibn EzraVayikra 8:13Vayikra 16:11Vayikra 23:2-4Vayikra 23:2-4Bemidbar 7:18Bemidbar 7:18-19Bemidbar 13:16Bemidbar 32:5Bemidbar 32:5Devarim 29:23Shemot First Commentary 6:30Shemot Second Commentary 1:1Shemot Second Commentary 1:1Shemot Second Commentary 6:29About R. Avraham ibn Ezra
• Vayikra 27:3 (וְהָיָה עֶרְכְּךָ) – See RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Devarim 17:5 (אֶת הָאִישׁ אוֹ אֶת הָאִשָּׁה) – 
• Devarim 18:6 (יָבֹא/ וּבָא) - RambanShemot 1:1Shemot 4:9Shemot 4:9Shemot 6:13Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman
• Shemuel I 29:10 (הַשְׁכֵּם/וְהִשְׁכַּמְתֶּם)
• Melakhim II 24:2 (וַיְשַׁלַּח/וַיְשַׁלְּחֵם) – See MetzudotMetzudat David Shemuel I 14:6Metzudat David Melakhim II 24:2Metzudat David Yirmeyahu 20:5About R. David Altschuler
• Yirmeyahu 20:5 (וְנָתַתִּי/אֶתֵּן ) – See MetzudotMetzudat David Shemuel I 14:6Metzudat David Melakhim II 24:2Metzudat David Yirmeyahu 20:5About R. David Altschuler

V. "Double VaYomer" –

• ²¹

VI. Poetic Doubling (פסוקי דשמואל) – Rashbam notes a phenomenon, dubbed in his name "פסוקי דשמואל‎"²² found in several poetic passages, in which a verse opens, diverges to mention the subject, and then doubles the opening before finishing the thought.²³ For example, see Bereshit 49:22: "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן" or Tehiillim 92:10:  "כִּי הִנֵּה אֹיְבֶיךָ י״י כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ".

• Though Rashbam does not say so explicitly,²⁴ such verses, too, might be understood to be examples of resumptive repetition.  Even though the digression is but a word long, the flow of the thought is interrupted by mention of the subject and thus needs to be resumed.²⁵
• One might alternatively understand such doublings as being simply stylistic, serving to emphasize a point (see Radak),²⁶ or coming to highlight that whatever action spoken of occurred multiple times or for long duration (see Ibn Ezra).²⁷
  
• Examples include: Bereshit 49:22, Shemot 15:6, 11, 16, Shofetim 5:12, Tehillim 92:10, 93:3, 94:3, 115:1, 118:16, 124:1-2, Kohelet 1:2

Double Vayomer

In many verses, one finds that the word "וַיֹּאמֶר" is mentioned twice despite there not being a change in speaker in between. At times, there is no speech at all in between the two occurrences of the word "וַיֹּאמֶר" (as in Bereshit 22:7:"וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי"),  while at other times, the initial "וַיֹּאמֶר"  is followed by a speech, but in the middle of hat speech, teh owrd "" appears agagin, seemingly for no reason. Several explanations have been given for the phenomenon:

• Resumtive Repetion

• Bereshit 22:7 – See Ibn EzraVayikra 8:13Vayikra 16:11Vayikra 23:2-4Bemidbar 7:18-19Bemidbar 13:16Bemidbar 32:5Devarim 29:23Shemot First Commentary 6:30Shemot Second Commentary 1:1Shemot Second Commentary 6:29About R. Avraham ibn Ezra and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann
• Bereshit 30:27-28 – See R. Yosef Bekhor Shor
• Bereshit 46:2 – See RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann
• Shemot 1:15-16 – See RambanBereshit 6:9Shemot 1:1Shemot 4:9Shemot 6:13Vayikra 23:2Devarim 1:1Devarim 4:41Devarim 4:47About R. Moshe b. Nachman and R. D"Z HoffmannShemot 1:16Vayikra 23:4About R. David Zvi Hoffmann
• Vayikra 16:1-2 – See R"Y Bekhor Shor
• Esther 7:5 – See R"Y Bekhor ShorBereshit 28:10Bereshit 30:28About R. Yosef Bekhor Shor²⁸

• Emphasis

• Pause
• Bereshit 30:27-28

¹ See R. SaadiaCommentary Bereshit 24:29About R. Saadia Gaon.  Cf. the Tur (long commentary) who brings the alternative possibility that Lavan actually approached the servant twice. He first ran, looking for Rivka, and then when he saw the jewelry on her, he once again approached the servant, this time to welcome him graciously.

² Cf. Bavli Sanhedrin 95bSanhedrin 95bAbout the Bavli which apparently reads Bereshit 28:10 and 29:1 as speaking of two distinct events.  They imply that 28:10's "וילך חרנה" means that  Yaakov had arrived in Charan.  Afterwards, realizing that he had passed Beit El and not prayed there, he returned to pray, only heading again to Charan in 29:1.

³ See Rashi, in contrast, who suggests that actually the verses refer to two different responses of the nation. Verse 8 refers to their statement "כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה" while verse 9 refers to the nation's desire to hear Hashem directly (a response not mentioned explicitly in the text).

⁴ In other words, the fire which consumes the offerings is identical to the fire which killed Nadav and Avihu. This fire first appeared after they brought the incense, not beforehand.  For elaboration and the ramifications of this reading for understanding the deaths of Nadav and Avihu, see Why Were Nadav and Avihu Killed.

⁵ Cf. RadakShofetim 17:3About R. David Kimchi and RalbagShofetim 17:3About R. Levi b. Gershom, in contrast, who understand that Michah returned the monies twice. First he gave them to his mother who then returned them to him to make an idol, but since he did not want to be bothered to deal with the sculptor, he gave them back to his mother so she could take care of the matter.

⁶ Contrast RashiBereshit 22:8Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki who suggests that the verse wants to emphasize that even though Yitzchak realized that he might be the sacrifice he, nonetheless, he continued to walk together with his father.

⁷ See RashiBereshit 43:24Yehoshua 14:15Yehoshua 14:15Shofetim 2:6About R. Shelomo Yitzchaki and ShadalBereshit 43:24About R. Shemuel David Luzzatto who offer a different explanation for the doubling, suggesting that the brothers did in fact enter the house twice.  After being ushered in the first time, however, they pushed their way back out (or to the foyer) to explain about the monies that were returned, and only willingly reentered after being told that all was well.

⁸ Contrast Lekach TovShemot 6:30Shemot 6:30About R. Toviah b. Eliezer who maintains that the two verses speak of two distinct conversations and that Moshe repeatedly requested that Hashem solve his speech issue. Cf. RambanShemot 6:13About R. Moshe b. Nachman.

⁹ Contrast Sifra and RashiVayikra 16:6Vayikra 16:11Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki.

¹⁰ Contrast Ibn EzraVayikra 23:2-4Shemot Second Commentary 6:29About R. Avraham ibn Ezra who suggests that the dual heading comes to introduce two types of "Moadim", the weekly "Moed" of Shabbat and the annual festivals.  See also the Sifra and Rashi Bereshit 22:8Bereshit 39:1Vayikra 23:4About R. Shelomo Yitzchakiwho learn distinct laws from each verse.

¹¹ RashiBemidbar 5:18Shofetim 2:6About R. Shelomo Yitzchaki offers a different explanation for the doubling, learning from it that the suspected adulteress is moved from one place to another.

¹² Contrast Ibn EzraBemidbar 13:16About R. Avraham ibn Ezra who says that the verse repeats "אֵלֶּה שְׁמוֹת הָאֲנָשִׁים" as a contrast to Yehoshua. Though his name was changed, the other names were not.

¹³ Contrast MalbimShemuel I 14:6About R. Meir Leibush Weiser who suggests that the verses refer to two stages in Yonatan's thinking. In verse 1 he suggests only to approach the Philistine camp. It is first in verse 6 that he decides to actually attack.

¹⁴ See below that this repetition might also indicate simultaneity and see MalbimShemuel I 14:6Shemuel I 29:1About R. Meir Leibush Weiser who disagrees.

¹⁵ Contrast RashiBereshit 22:8Bereshit 39:1Bereshit 43:24Shemot 1:1Shemot 6:29-30Vayikra 16:6Vayikra 16:11Vayikra 23:4Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki and RashbamShemot 1:1Shemot 1:1Shemot 19:8-9Vayikra 9:24Vayikra 10:2About R. Shemuel b. Meir.

¹⁶ See Rashi,Bereshit 22:8Bereshit 39:1Bereshit 43:24Shemot 1:1Shemot 1:1Shemot 6:29-30Vayikra 16:6Vayikra 16:11Vayikra 23:4Vayikra 23:4Bemidbar 5:18Yehoshua 14:15Shofetim 2:6Shofetim 2:6About R. Shelomo Yitzchaki RadakShofetim 2:6Divrei HaYamim I 5:3Divrei HaYamim I 9:35Bereshit 28:10Bereshit 39:1Shofetim 17:3About R. David Kimchi and RalbagShofetim 2:6Shofetim 17:3About R. Levi b. Gershom, who instead explain that the repetition is a flashback intended to create a contrast with the upcoming verses.  The chapter wants to contrast the obedience of the people in the time of Yehoshua with the disobedience and idolatry of future generations about to be described.

¹⁷ Some of the examples mentioned below are listed above as well.

¹⁸ See S. Talmon, "The Presentation of Synchroneity and Simultaneity in Biblical Narrative", Scripta Hierosolymitana 27 (1978): 117-133, who highlights this role of resumptive repetition, discussing several of the examples below at length.

¹⁹ See Chronological and Thematic Orderfor the factors which make it difficult to read the stories as being consecutive.

²⁰ See, though, Malbim who assumes that Chapter 29 chronologically follows Chapter 28 and that 29:1 refers to a second gathering of the Philistines and is not identical to 28:1.

²¹ In this case it is somewhat difficult to explain that the repetition is due to a "lengthy digression" as only Achashverosh' name and title follow the initial "ויאמר".  It is likely for this reason that many exegetes offer other explanations for the phenomenon in this case (see discussion below).

²² Apparently, this term was dubbed by Rashi, presumably because Rashbam introduced him to the phenomenon. See Sefer HaGan who brings Rashbam's explanation to the doubling in Bereshit 49:22, and then adds: "כל זה מיסוד רבנו שמואל, וכשהיה רבי שלמה זקנו מגיע לאותן פסוקים היה קורא אותם פסוקי שמואל על שמו". Rashi himself brings many examples of the phenomenon in his commentary to Shemot 15:6.

²³ In explaining the phenomenon, Rashbam writes, "הרי פסוק זה דוגמא לחצאים בראש המקרא {שאינו מסיים דבורו} אלא שמזכיר במי הוא מדבר וחוזר וכופל חצי ראש המקרא ומסיים דבורו"

²⁴ The fact that he compares the doubling of the word "וְהָיוּ" in Shemot 4:9 to the doubling in these verses suggests that they are part of the same phenomenon.

²⁵ All these verse could have alternatively opened with mention of the subject, in which case no doubling would have been necessary (for instance, Tehilim 93:10 could have read: י"י, הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ ) However, once the poet decided (probably for aesthetic reasons) to insert the subject mid-sentence, the flow of the rest of the sentence is interrupted.

²⁶ For example, see his comments on Tehillim 92:10, 115:1, and 118:16.

²⁷ See, for example, his comments on Bereshit 49:22, Shemot 15:6, 16, Tehillim 92:10, 94:3 and 118:16, writing that the repetition comes to teach "כי זה יהיה פעם אחרי פעם".

²⁸ In this case it is somewhat difficult to explain that the repetition is due to a "lengthy digression" as only Achashverosh' name and title follow the initial "ויאמר".  It is likely for this reason that many exegetes offer other explanations for the phenomenon in this case (see discussion below).