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Monday 31 August 2015

Yet more on life's anti-Darwinian bias III

Devolution: Getting Back to the Simple Life
Denyse O'Leary August 31, 2015 3:17 AM

As we have seen already in this series, evolution can occur via horizontal gene transfer and epigenetics, both of which add information to a life form by non-Darwinian means -- that is, not by natural selection acting on random mutation of the genome.

Talk to the Fossils.jpgThe information added by epigenesis and horizontal gene transfer is not random. For example, assume that male parents' alcoholism is consistently associated with disrupted patterns in children's genes. The effects of excess alcohol, far from being random, are a predictable, law-like chain of chemical cause and effect. Similarly, bacteria don't randomly share antibiotic resistance via horizontal gene transfer. Rapid development of resistance among whole colonies is a longstanding, law-like pattern that maintains a colony's ecology, a pattern recently traced back to millennia before humans began to develop antibiotics.

Today, we often hear that these non-random mechanisms of evolution are consistent with Darwinian evolution (the Modern Synthesis). So, nothing has really changed after all!

Not so fast. Darwinian evolution (Darwinism) had better be consistent with all demonstrated mechanisms of change. Unlike horizontal gene transfer, it has proven difficult to witness, and proponents have relied largely on the assumption that it is "the only known theory that is in principle capable of explaining certain aspects of life." What's changed is that it can no longer be considered equivalent to "evolution." It must compete with other known mechanisms.

Most of the time, when we think of evolution, we mean mechanisms for the growth of complex new information. After all, entropy (the tendency for disorder to increase over time) can satisfactorily explain loss of information. Yet, in the history of life, some forms survive while -- or even by -- losing information (devolution). Their history may tell us something useful too.

We all know devolution when we see it -- a jar of pennies becomes a doorstop, a computer becomes a boat anchor, the XYZ volume of the Encyclopedia props up a too-short table leg.

But interest in devolution of life forms spiked with the recent discovery of giant viruses, which a 2014 editorial at The Scientist considered a possible fourth domain of life.

The giant mimivirus for example, unlike conventional viruses, "carries many genes thought to be unique to cellular life, suggesting that it evolved from a cell."
If so, strictly speaking, it "devolved" from a cell. Information was lost, not gained. Perhaps the unicellular life form was unable to survive intact, but some remnant survives as a virus.

New Scientist announced in 2011 that, "World's largest virus proves giants came from cells." The idea is a reasonable one, though some, including National Geographic, now think that giant viruses preceded cells instead. We don't really know as yet.

The viruses have, however, infected researchers with incorrect thoughts. A discoverer of a giant virus encased in ice for 30,000 years observed (2014):

"We thought it was a property of viruses that they pack DNA extremely tightly into the smallest particle possible, but this guy is 150 times less compacted than any bacteriophage [viruses that infect bacteria]. We don't understand anything anymore!"
Didier Raoult, the discoverer of giant Marseillevirus said, provocatively, in 2009, "The idea of a common ancestor makes no sense in the light of viruses. That was Darwin's idea, but he was clearly wrong." Raoult, also the discoverer of the mimivirus (2003), considered "the most productive and influential microbiologist in France" according to Science, published a pop science book in 2011 that "flat-out declares that Darwin's theory of evolution is wrong."

Well, here are some things we can be reasonably sure of:

-- Sometimes, devolution offers an apparent advantage. Many plankton microbes eliminated the genes for producing key vitamins, and now outsource the function. One account suggests, "... most of the time, the fitness advantages of smaller genomes and lower cell replicating costs offset the potential fitness gains that would come from vitamin manufacture when the required nutrients are in short supply." Similarly, while functioning cell walls are thought to be critical to life forms, we are told that many bacteria can switch to a cell wall-deficient "L-form" state, "completely resistant to many antibiotics," and possibly ignored by our immune systems.

-- Similarly, some researchers believe that the Amanita mushroom group has devolved to a successful parasite on trees by losing the genes associated with breaking down cellulose. It's possible that the Amanitas were crowded by ground-level competitors and devolution enabled them to exploit a new niche.

-- Sometimes, however, the advantage is not clear. A brain part, the anterior sclerite, present in arthropods of 500 million years ago, is no longer extant. It is thought to be linked with bulbous eyes, but without further information, it's impossible to say why it is apparently no longer required.

-- Similarly, the Cambrian shrimp's heart (520 mya) was more complex than the modern one: "The level of complexity of the Fuxianhuia was extremely high, considering that we are studying some of the oldest animals on Earth." A 305-million-year-old harvestman (spiderlike arachnid) fossil has two sets of eyes (pictured above), but current descendants have one functional pair and one vestigial pair, apparently without suffering any adverse effect. But we would need to know much more than we do about the history of life to know why decreasing complexity was neutral or advantageous in each case.

-- One devolved amphibian is visually almost indistinguishable from an earthworm. Similarly, a newly discovered blind, legless lizard is described as having "evolved to live underground," though again, that should really be devolved.

-- Sometimes a pattern emerges. A study that investigated evolution in nematode worms, including the strain that survived the 2003 Columbia space shuttle crash, shows that under artificially stressed lab conditions, the worms all lost the same gene.

In some cases, particular aspects of Darwinian evolution have proved false by discoveries of devolution. One Darwinian doctrine, called Dollo's Law, formulated about 1890 by Belgian paleontologist Louis Dollo, states that a trait once lost cannot be regained.

No one seems to have told the life forms about it. For example, researchers were surprised to find one creature:

... in the aquifers beneath the Western Australian desert, which challenges the traditional Darwinian view of evolution. They have discovered that a species of blind predatory water beetles -- living underground for millions of years -- express vision genes (opsin) which are usually only found in species with eyes.
Losses can be reversed. Blind Mexican cavefish are considered an excellent model for studying evolution, with revealing results. In the lab, researchers have mated blind cave fish from separate and distant underwater caves and produced sighted offspring. Apparently, separate mutations had produced the blindness, and some hybrid offspring inherited a mix that includes enough genes for functioning sight. So no irrevocable devolution had taken place after all.

We are told that, with "dwindling evidence for the law-like nature of Dollo's Law" opinions are reversing because "large genomics databases and evo-devo studies are showing how the underlying developmental pathways and genetic architecture can be retained after the loss of a character."

Evolutionary biologists still have an odd relationship with devolution, to judge from items in Scientific American over the last two decades. First, we encounter obfuscation:

From a biological perspective, there is no such thing as devolution. All changes in the gene frequencies of populations -- and quite often in the traits those genes influence -- are by definition evolutionary changes.
...

Another misconception is that increasing complexity is the necessary outcome of evolution. In fact, decreasing complexity is common in the record of evolution. For example, the lower jaw in vertebrates shows decreasing complexity, as measured by the numbers of bones, from fish to reptiles to mammals. (Evolution adapted the extra jaw bones into ear bones.) Likewise, ancestral horses had several toes on each foot; modern horses have a single toe with a hoof.

This approach doesn't quite make sense. It fudges the fact that loss and gain of information are not the same thing. Loss needs no explanation other than entropy; gain requires new sources of complex, specified information.

Even writers in the same publication seem to contradict themselves about the existence of devolution. In 2012, a Scientific American blog reported on a new study that argued humans are devolving so as to be dumber: "Homo (Sans) Sapiens: Is Dumb and Dumber Our Evolutionary Destiny?"

Gerald Crabtree, a biologist at Stanford University, has put forward a provocative hypothesis that our cushy modern existence -- absent the ceaseless pressures of natural selection experienced during the Paleolithic -- makes us susceptible to the slow creep of random genetic mutations in the 2,000 to 5,000 genes needed to ensure that our intellectual and emotional makeup remains intact.
Others, we were told, disagree with Crabtree: The social world we live in is complex, so "we haven't in fact lost the selection process that kept the pressure on" to remain intelligent. But if Darwinian natural selection both produces high intelligence, and is needed to sustain it, why did it work only once, for humans? And does anyone really believe that social rejection today is the same as the life-and-death struggles of the Paleolithic?

In 2014, Scientific American, on a more serious note, informed us, with respect to those blind cave fish:

In the classic view of evolution, organisms undergo random genetic mutations, and nature selects for the most beneficial ones. A recent study in Science adds a twist to that theory: variability already present in a population's genome may remain hidden in times of plenty but come unmasked in stressful situations, ready to help with adaptation.
This is, we are told, still "a topic of active research." That is a good approach, better than insisting that traditional Darwinian concepts offer all the insight we need as long as we can cut the subject down to size. Because, one way or another, it's just not Darwin's evolution any more.


A variety of other non-Darwinian mechanisms of evolution may produce some change in some life forms, and we shall shortly give them each their turn in the spotlight.

Sunday 30 August 2015

The Watchtower Society's commentary on 'Antichrist'

ANTICHRIST

This word means “against (or instead of) Christ.” It occurs a total of five times, singular and plural, all of them in two of John’s epistles.

The subject was not new among the Christians when John wrote his letters (c. 98 C.E.). First John 2:18 states: “Young children, it is the last hour, and, just as you have heard that antichrist [Gr., an·tiʹkhri·stos] is coming, even now there have come to be many antichrists; from which fact we gain the knowledge that it is the last hour.” John’s statement shows that there are many individual antichrists, though all together they may form a composite person designated “the antichrist.” (2Jo 7) The use of the expression “hour” as referring to a period of time, either relatively brief or of undetermined length, is exemplified in other writings of John. (See Joh 2:4; 4:21-23; 5:25, 28; 7:30; 8:20; 12:23, 27.) He thus did not restrict the appearance, existence, and activity of such antichrist to some future time only but showed that the antichrist was then present and would continue on.—1Jo 4:3.

Identification. Although there has been much effort in the past to identify “the antichrist” with an individual, such as Pompey, Nero, or Muhammad (this latter person being suggested by Pope Innocent III in 1213 C.E.), or with a specific organization, as in the Protestant view of “the antichrist” as applying to the papacy, John’s inspired statements show the term to be broad in its application, embracing all those who deny that “Jesus is the Christ,” and who deny that Jesus is the Son of God who came “in the flesh.”—1Jo 2:22; 4:2, 3; 2Jo 7, NE, NIV; compare Joh 8:42, 48, 49; 9:22.

Denial of Jesus as the Christ and as the Son of God of necessity embraces the denial of any or all of the Scriptural teachings concerning him: his origin, his place in God’s arrangement, his fulfillment of the prophecies in the Hebrew Scriptures as the promised Messiah, his ministry and teachings and prophecies, as well as any opposition to or efforts to replace him in his position as God’s appointed High Priest and King. This is evident from other texts, which, while not using the term “antichrist,” express essentially the same idea. Thus, Jesus stated: “He that is not on my side is against me, and he that does not gather with me scatters.” (Lu 11:23) Second John 7 shows that such ones might act as deceivers, and hence the “antichrist” would include those who are “false Christs” and “false prophets,” as well as those who perform powerful works in Jesus’ name and yet are classed by him as “workers of lawlessness.”—Mt 24:24; 7:15, 22, 23.

In view of Jesus’ rule that what is done to his true followers is done to him (Mt 25:40, 45; Ac 9:5), the term must include those who persecute such ones, which means it would include the symbolic “Babylon the Great.”—⁠Lu 21:12; Re 17:5, 6.

John specifically mentions apostates as among those of the antichrist by referring to those who “went out from us,” abandoning the Christian congregation. (1Jo 2:18, 19) It therefore includes “the man of lawlessness” or “son of destruction” described by Paul, as well as the “false teachers” Peter denounces for forming destructive sects and who “disown even the owner that bought them.”—2Th 2:3-5; 2Pe 2:1; see MAN OF LAWLESSNESS.

Kingdoms, nations, and organizations are similarly shown to be part of the antichrist in the symbolic description at Revelation 17:8-15; 19:19-21.—Compare Ps 2:1, 2.


In all the above cases those composing the antichrist are shown to be headed for eventual destruction as a recompense for their opposing course.

Darwinism vs the real world VIII

Cardiovascular Function: Heart Failure Is a Problem for Patients -- and for Evolutionary Theory


Saturday 29 August 2015

Just another gatekeeper?

In Covering Intelligent Design, Wikipedia's Editors Engage in "Information Sabotage"

Thursday 27 August 2015

Yet more on the ancient roots of Darwinism

The Ancient Philosophical Roots of Darwinism

Six centuries before the Christian era (B.C.E.), the Greek philosopher Anaximander asserted that the first living things emerged from formless matter and then underwent transmutations to produce a wide variety of forms. In what some commentators regard as a primitive form of evolutionary theory, Anaximander apparently held that humans descended from some other species of animal -- probably a fish.48 In the fifth century B.C.E., the Greek philosopher Empedocles taught that the chance interplay of earth, air, fire and water produced disconnected organs and limbs that wandered aimlessly about until they combined spontaneously to make whole creatures. Most of the resulting combinations were monstrosities -- with faces and breasts on the back as well as front, or half ox and half human -- that were so maladapted that they perished. Among the few that survived were creatures that eventually developed into modern humans.49

Leucippus and Democritus in the fifth century B.C.E. and Epicurus in the fourth century B.C.E. advocated a materialistic philosophy in which no gods exist -- only atoms and the void.50 In the first century B.C.E., the Roman philosopher Lucretius immortalized this view in his long poem “On the Nature of Things.” Book Five begins with an attack on religion and teleology, then it lays out a theory of survival of the fittest that is remarkably similar to Darwin’s. Although Lucretius did not suggest that all living things are descended from a common ancestor, he believed that all things -- including living organisms and human beings -- are products of aimless interactions among atoms. If they are well adapted to their environment, they survive and leave descendants; if not, they perish.51

Some modern followers of Charles Darwin regard these ancient thinkers as their intellectual forebears. According to a 1996 statement on a pro-evolution web site maintained by the University of California at Berkeley, “evolutionary theory begins” with Anaximander. Although his ideas “drew on the religious and mythical ideas of his time, he was still one of the first to attempt an explanation of the origin and evolution of the cosmos based on natural laws.” Thus Anaximander’s theory “bears some resemblance to evolutionary theory.” According to the same web site Empedocles proposed a theory that “seems a bit bizarre today” but was nevertheless “a sort of evolutionary theory: Past natural selection is responsible for the forms we see today. Empedocles also ascribed the origin of the life of today to the interplay of impersonal forces, in which chance, not the gods, played the major role.” Thus the Greeks “led the way in developing a general scientific worldview -- one in which natural, non-miraculous explanations for the causes of phenomena were sought.”52

Of course, there were differences between the ideas of the ancient Greeks and modern evolutionary theory, but they were similar in one fundamental respect: They attributed cosmic and biological origins to unguided natural processes rather than divine design. As modern evolutionary biologist Ernst Mayr put it, the ancient Greek theories “constitute the first scientific revolution, so to speak, a rejection of supernatural in favor of materialistic explanations.”53

For Mayr and the author of the Berkeley evolution web site, and for other followers of Charles Darwin, “science” is synonymous with “materialistic explanation.” In this respect, they are following in the footsteps of ancient materialistic philosophers.

This is why modern controversies over evolution are not really about empirical science. Although many of Darwin’s followers believe that he presented overwhelming evidence for his theory, nothing could be further from the truth. The Origin of Species is just warmed-over materialistic philosophy, decorated with illustrations borrowed from nineteenth-century science.

On why Darwinism loses on every sale.

A Leaky Faucet: Why Darwinian Evolution Leads to Loss of Information
Ann Gauger August 26, 2015 11:03 AM

In 2010 biochemist Michael Behe published a paper in the Quarterly Review of Biology in which he concisely stated the first rule of adaptive evolution: "Break or blunt any functional coded element whose loss would yield a net fitness gain." By this he meant several things. First, there are indeed adaptive mutations -- that is, mutations that yield a benefit to the cell under a particular set of circumstances. Second, the primary way such adaptation occurs is by breaking or inactivating some non-essential pre-existing function, in order to make the cell more fit, more competitive than its neighbors.

Behe was talking about microbes -- viruses and bacteria -- but his rule also applies at the cellular level in higher organisms. The best example where this rule is played out is in cancer. Cancers develop when one or more normal functions in a cell are disrupted or broken. The ironic thing is that for the cancer cells, this breaking increases their fitness, their rate of growth and cell division, and thus is beneficial -- to them. Normal constraints have been removed, allowing uncontrolled growth. For the cancer cell that's good, but bad for us, of course. So one can say that cancer is a prime example of what adaptive evolution can accomplish on the multicellular level, by breaking or disrupting some normal function.

What does Behe's first rule of adaptive evolution say about evolution in general? If most "beneficial" mutations are due to the loss of something rather than a gain of something, we are losing information when most adaptations occur, sometimes irreversibly. Let me give an example.

Microbiologist Ralph Seelke and I published a paper in 2010 where we demonstrated that cells always, or nearly always, take the easiest road to success. Given a choice between a simple two-step path leading to repair of two genes needed to make tryptophan, versus a one-step path that eliminated expression of the those genes, only one out of a trillion cells went down the path toward making tryptophan, even though that path would ultimately be much more beneficial. Why did this happen?

The genes to be repaired were overexpressed -- too much of their products were made. Because one of the genes was broken in two places, no tryptophan could be made. Thus both genes were expensive to keep around. It was easier for the cell to break the useless genes than to repair them -- one step instead of two -- and the cells, having no foresight, took that path. Some of those cells deleted the genes, thus losing the information needed to make tryptophan for good.

Let me explain in everyday terms. A faucet leaking badly but with no way to hook it up to a hose is entirely useless. While it is relatively easy to repair the faucet, requiring only two parts, the owner of the faucet doesn't know that. Since he can do without the faucet, he is likely to cap it to stop the expense of the wasted water. But he has lost the ability to water his backyard using that faucet.

Like the clueless homeowner, evolution has no foresight and does not know there is a big payoff just two mutations away. If the cells can prevent the overexpression of the tryptophan genes or remove them in a single step, that's what they will do, especially since there are many more ways to inactivate a gene than to repair it. Any cell that does this instantly becomes more fit than its neighbors, because it is spending less energy making useless stuff.

In fact, that is what we observed. Nearly all the cells inactivated the genes (only one out of a trillion didn't). Some of the cells even deleted the genes, thus losing the capacity to make tryptophan for good. Darwinian evolution travels by the shortest road, without regard for where it's headed. And if the shortest road is to break an existing function -- to lose information -- that's the path it chooses.

I'm sure you can think of parallels in the business world, when only the bottom line, corporate fitness, is what matters, and executives have no long-term vision. They don't see how some things, if adjusted, may yield big payoffs. As a result, whole technologies can be decimated or lost in a push for efficiency, technologies that if maintained could prove vital in the future. But fortunately, unlike Darwinian evolution, we do have foresight and can plan ahead. We do have the capacity for innovation, and can make wise choices or correct our mistakes.


The process of innovation is the opposite of the first rule of adaptive evolution. In the biological world, the quickest road to adaptation may be to delete or inactivate genes that are not necessary. But you don't get new features by deleting information. Building something new, which is what is required to explain the diversity around us, requires more than the happenstance and selection of Darwinian evolution. It requires foresight, planning, and a clear picture of the goal. It requires intelligent design.

Wednesday 26 August 2015

On the advance of Jehovah's Word in the British isles

Bedell’s Bible—One Small Step to Better Bible Understanding
WHEN English cleric William Bedell went to Ireland in 1627, he found a very puzzling situation. Ireland, a predominantly Catholic country, was ruled by Protestant Britain. Protestant Reformers had already translated the Bible into local languages all over Europe. Yet no one seemed interested in translating it into Irish.

Bedell felt strongly that the Irish people “ought not to be neglected till they can learn English.” He set out to produce a Bible in the Irish language. But he met with bitter opposition, particularly from Protestant sources. Why was that?

OPPOSITION TO THE USE OF IRISH

William Bedell
Bedell made it his business to learn Irish himself. He encouraged students to use Irish when he became provost, or head, of Trinity College in Dublin and when he later became the bishop of Kilmore. As a matter of fact, when Queen Elizabeth I of England founded Trinity College, she did so to produce ministers who could teach her subjects the Bible’s message in their mother tongue. Bedell tried to make that happen.

In the Kilmore diocese, by far the majority of people spoke Irish. So Bedell insisted on having ministers who could speak Irish. He made his appeal in the spirit of the apostle Paul’s words at 1 Corinthians 14:19, which says: “In a congregation I would rather speak five words with my mind, that I might also instruct others, than ten thousand words in a tongue,” that is, in a language little understood.

But influential authority figures made every effort to stop him. According to historians, some asserted that the use of Irish was “dangerous to the State” and others suggested that it was “against the interests of the Government.” Some felt that it was in the interests of England to keep the Irish in ignorance. In fact, laws were enacted that required the Irish to abandon their own language and customs and to learn English and follow English ways and manners.

BEDELL’S BIBLE PROJECT

Bedell was not deterred by such dictatorial views. Early in the 1630’s, he started translating the recently published English-language Bible (the King James Version of 1611) into Irish. He wanted to produce a Bible that was understandable to as many people as possible. He felt strongly that the poor people could not search the Scriptures to find the way to everlasting life as long as the Bible remained a sealed book to them.—John 17:3.

Bedell was not the first to see this. Some 30 years earlier, another bishop, William Daniel, had seen how difficult it was for anyone to learn what the Bible taught when it came, as he put it, “in the cloud of an unknown tongue.” Daniel had translated the Christian Greek Scriptures into Irish. Bedell now took on the task of translating the Hebrew Scriptures. What is known as Bedell’s Bible includes both his work and William Daniel’s earlier work. As things turned out, Bedell’s Bible—the first complete Bible in Irish—was the only translation of the Bible into Irish for the next 300 years.

Bedell, a qualified Hebrew scholar, enlisted two native speakers of Irish to help with the translation from English into Irish. As they progressed with their work, Bedell, along with one or two trusted helpers, painstakingly checked and revised each verse. For reference, they consulted an Italian translation made by Swiss theologian Giovanni Diodati, as well as the Greek Septuagint and a precious old Hebrew Bible manuscript.

The team followed the lead of the translators of the King James Version (many of whom Bedell would have known personally) and included God’s personal name in a number of places in their Bible. For example, at Exodus 6:3, they rendered God’s name “Iehovah.” Bedell’s original manuscript is preserved in Marsh’s Library, Dublin, Ireland.—See the box “Bedell Remembered and Recognized.”

FINALLY PUBLISHED

Bedell completed his project about 1640. But he could not immediately publish it. Why? For one thing, he still faced unrelenting opposition. Detractors vilified Bedell’s chief translator, hoping thus to discredit his work. They even maliciously had him arrested and imprisoned. As if that were not enough, Bedell found himself in the middle of a bloody and bitter anti-English rebellion, which broke out in 1641. Local Irish people protected Bedell for a time despite his English origins because they recognized his genuine concern for them. Eventually, however, rebel soldiers imprisoned him in very poor conditions. No doubt this hastened his death in 1642. He never saw his work published.


Bedell’s work almost perished completely when his home was ransacked and destroyed. Thankfully a close friend managed to rescue all his translated documents. In time, Narcissus Marsh, who later became the archbishop of Armagh and the primate of the Church of Ireland, got hold of them. He received financial support from scientist Robert Boyle and courageously published Bedell’s Bible in 1685.

A SMALL YET SIGNIFICANT FORWARD STEP

Bedell’s Bible did not receive worldwide acclaim. Still, it was one small yet significant step toward better Bible understanding, especially for people who spoke Irish—not only in Ireland but also in Scotland and many other places. They could now satisfy their spiritual need as they read God’s Word in their mother tongue.—Matthew 5:3, 6.

“When we read Bedell’s Bible, we heard the words of the Bible in our mother tongue. This was a crucial key that opened the way for me and my family to learn the wonderful truths found in the Scriptures”
Bedell’s Bible has continued to help lovers of truth to do that right up to modern times. One speaker of Irish, who in relatively recent times learned what the Bible really teaches, says: “When we read Bedell’s Bible, we heard the words of the Bible in our mother tongue. This was a crucial key that opened the way for me and my family to learn the wonderful truths found in the Scriptures.”

Bedell Remembered and Recognized

For nearly 300 years after the publication of Bedell’s Bible in 1685, no other complete Bible in Irish was published. Then, in 1981, Catholic scholars produced the Maynooth Bible, a translation in modern Irish. In its foreword, the Maynooth Bible recognizes the “great achievement on the part of The Church of Ireland when they published their version of the Bible in the 17th century.” That, of course, was Bedell’s translation, although, in fact, until very recently the Catholic Church prohibited Catholics from reading the Bedell Bible.

The scholars who produced the Maynooth Bible published some of their preparatory work in 1971. One part of this was the Pentatúc (Pentateuch), the first five books of the Bible. In recognition of the pioneering work that Bedell had done, those Catholic scholars included the note “In memory of William Bedell” inside its cover page.
The translators of the Pentatúc used the Irish term “Iávé” for God’s name in many of the places where it appears in the Hebrew Scriptures, represented by the Tetragrammaton or YHWH. Examples can be found at Exodus 6:2-13. Sadly, when the complete Maynooth Bible was eventually published, the editors—unlike Bedell—decided to remove the divine name completely from their translation and substitute “an Tiarna” (the Lord) in its place.