Sùi mào gà giai đoạn ủ bệnh Thời gian ủ bệnh trung bình của sùi mào gà là 3 tháng, cụ thể là dao động trong khoảng 2 - 9 tháng. Ở mỗi người sẽ có giai đoạn ủ bệnh khác nhau. Đối với người có sức khoẻ tốt, đề kháng mạnh thì thời gian bộc phát bệnh sẽ chậm hơn so với những người có thể trạng yếu. Đây là thời điểm virus HPV mới xâm nhập và tấn công nên các triệu chứng không quá rõ rệt.
📷Sùi mào gà giai đoạn khởi phát Sùi mào gà qua từng giai đoạn sẽ xuất hiện rõ hơn ở thời kỳ khởi phát với những biểu hiện như:
📷Xuất hiện những nốt mụn, nốt sùi mọc riêng lẻ hoặc thành từng cụm nhỏ, không gây ngứa, không đau rát. 📷Những nốt sùi nhỏ nổi lên khỏi bề mặt da, sần sùi, màu hồng nhạt hoặc màu da. 📷Nốt sùi dễ va chạm gây vỡ, chảy dịch, đau đớn và khó chịu. 📷Ở nam giới, nốt sùi thường tập trung ở thân dương vật, bao quy đầu, hai bên bìu, bẹn,... 📷Ở nữ giới, nốt sùi mào gà sẽ xuất hiện bên trong mép âm đạo, niệu đạo, cổ tử cung,... 📷Nếu bạn có quan hệ tình dục đường hậu môn, đường miệng thì nốt sùi sẽ xuất hiện ở hậu môn, bên trong miệng, má, vòm họng, thậm chí là tay, chân. 📷Sùi mào gà giai đoạn phát triển Virus HPV thời điểm này bắt đầu phát triển mạnh mẽ hơn với những biểu hiện như: 📷U nhú phát triển mạnh, kết thành mảng lớn, có hình dáng tương tự như bông súp lơ hoặc mào gà. 📷Nốt sùi rất dễ vỡ dẫn đến chảy dịch, chảy mủ, mủ có mùi hôi tanh khó chịu, vết loét dễ bị nhiễm trùng, khó lành. 📷Người bệnh cảm giác đau đớn khó chịu, chảy máu khi giao hợp, đại tiện chảy máu.
📷Sùi mào gà giai đoạn biến chứng Đây được xem là giai đoạn nguy hiểm nhất của sùi mào gà vì các nốt sùi dễ bị nhiễm trùng lặp lại, lở loét, rỉ máu, mùi hôi tanh khó chịu. Nam giới thường xuyên mắc phải các bệnh lý liên quan đến viêm bao quy đầu, viêm niệu đạo, ung thư dương vật,... Nữ giới sẽ bị viêm âm đạo, viêm cổ tử cung, thậm chí là ung thư cổ tử cung,...
📷Sùi mào gà giai đoạn tái bệnh Những bệnh nhân chữa trị sùi mào gà không đúng cách hoặc cơ thể quá yếu sẽ khiến virus HPV phát triển trở lại. Tuy nhiên, thời điểm bệnh tái lại thì tình trạng càng trở nặng và nguy hiểm hơn so với thời điểm trước. Xem tại: https://halobacsi.vn/tim-hieu-sui-mao-ga-qua-tung-giai... Liên hệ ngay để đặt lịch hẹn: 028 7300 0666 hoặc truy cập trang web: https://halobacsi.vn/ Tư vấn miễn phí với chuyên gia:
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Christopher Smith, the Peacemaker

"This is my job and I'm damned good at it. If I wasn't, I wouldn't be here risking my life and the lives of all the innocent prey! I'm Peacemaker... And I'll kill to keep the peace!"

The son of Austrian industrialist Wolfgang Schmidt and American author Elizabeth Lewis, Christopher watched his father commit suicide when he was five years old after his father's secret past was revealed: he had commanded a Nazi concentration camp in Poland during World War II. Witnessing his father's suicide left Christopher traumatized, rebellious, and aggressive. He began to see visions of his father in an SS uniform, urging him to hone his mind and body to be worthy of his legacy. When he turned 18, Smith enlisted in the army and fought in the Vietnam War. After massacring a village of innocent people, Smith was court-martialed and sentenced to 20 years to life in prison. He was granted parole by the government on the condition that he joined a secret, elite counter-terrorism unit called Project: Peacemaker. And so Smith became the Peacemaker, a government agent who loves peace so much that he's willing to kill for it, just as often operating outside of government oversight as within it. Though he apparently died at the hands of Eclipso, Peacemaker reemerged years later, seemingly having overcome his mental issues, and began mentoring young superhero Jaime Reyes, the Blue Beetle.
Source Key:
Vigilante (1983) Issue # = VG#
Peacemaker (1988) Issue # = PM#
Checkmate (1988) Issue # = CM#
Suicide Squad (1987) Issue # = SS#
Showcase '93 (1993) Issue # = SC#
Eclipso (1992) Issue # = EP#
Blue Beetle (2006) Issue # = BB#
Booster Gold (2007) Issue # = BG#
Handbook Entry: Who's Who: Update '87

Physicals

Strength

Striking

Lifting/Throwing

Other

Durability

Blunt

Other

Speed/Agility

Reaction/Dodging

Dodges machine gun fire^VG38
- Again^PM1
Turns to see an RPG headed for him and activates his helmet's defense before it can hit him^PM3
Dodges an RPG^PM3
Dodges a missile^CM25
Dodges a blast from mind-controlled Blue Beetle^BG29
Dodges a blast from Major Force^SS28
Dodges a blast from a super-powered man^BB29
Dodges Vigilante leaping at him^VG38
Bats aside Valentina Vostok leaping at him^VG42

Movement/Agility

Skill/Misc

Marksmanship/Gunfighting

Hand-to-Hand Combat

Stealth

Linguistics

General

Gear

Helmet

Ultrasonic Waves

Electronic Interfacing

Misc

Firearms

Vehicles

Helicopter

Has heat seeking missiles^EP12
Blows up boats with missiles^PM1
Blows up a warehouse with missiles^CM17
Blows up fighter jets with missiles^EP13
Blows open Belle Reve's gates with missiles^SS29
Blows up a truck with missiles^CM32
Kills some terrorists with machine guns and missiles^PM1
Kills soldiers in power armor with machine guns^CM32
Shreds a supervillain with machine guns^PM4
Mows down swaths of terrorists^PM4
Tears up a house with machine guns^SS27
Has radar^PM4
Performs an infrared recon scan^CM33

Other

Misc

Wears a jetpack^PM4
- Tackles a supervillain through a wall^PM4
- Smashes through the front window of a helicopter^SS29
Has a computer system in his secret lair^VG41
- Automatically scans news reports^PM1
Has a secret armory in his office^CM22
Places a bug on a man^CM24

Respect Threads for scaling:

Galatians

The Gospel of Paul

Paul can be forgiven for equating the destruction of Israel with the end of the world. Everyone who loves Israel wants to save her, the controversy between the Judaizers and Paul was over how to do it.
From The Interpreters’ Bible:
"Introduction
-1. Occasion and Purpose
Conservative preachers were persuading the Galatians that faith was not enough to make sure of God’s kingdom. Besides believing that Jesus was the Messiah, one must join the Jewish nation, observe the laws and customs of Moses, and refuse to eat with the Gentiles (2:11-14, 4:10). One must have Christ and Moses, faith and law. Paul insisted that it must be either Moses or Christ. (5:2-6). [Mind you, the congregations were literally segregated at meals according to whether the male members’ foreskins were circumcised; compare with the trouble regarding the allocations between the two groups of widows reported in Acts.]
Not content with raising doubts concerning the sufficiency of Christ, the Judaizers attacked Paul’s credentials. They said that he had not been one of the original apostles, and that he was distorting the gospel which Peter and John and James the Lord’s brother were preaching. They declared that his proposal to abandon the law of Moses was contrary to the teaching of Jesus, and they insinuated that he had taken this radical step to please men with the specious promise of cheap admission to God’s kingdom (1:10). If he were allowed to have his way, men would believe and be baptized but keep on sinning, deluding themselves that the Christian sacraments would save them. Claiming to rise above Moses and the prophets, they would debase faith into magic, liberty into license, making Christ the abettor of sin (2:17). The Judaizers were alarmed lest Paul bring down God’s wrath and delay the kingdom. They had not shared the emotion of a catastrophic conversion like Paul’s, and they found it hard to understand when he talked about a new power which overcame sin and brought righteousness better than the best that the law could produce.
Another party attacked Paul from the opposite side. Influenced by the pagan notion that religion transcends ethics and is separable from morality, they wanted to abandon the Old Testament and its prophetic insights. They could not see how Paul’s demand to crucify one’s old sinful nature and produce the fruit of the Spirit could be anything but a new form of slavery to law (2:19-20, 5:14, 2-24). They accused him of rebuilding the old legalism, and some said that he was still preaching circumcision (2:18; 5:11). Whereas the Judaizers rejected Paul’s gospel because they believed it contrary to the teaching of the original apostles, these antilegalists felt that he was so subservient to the apostles as to endanger the freedom of the Christian Movement.
Actually Paul had risen above both legalism and sacramentarianism ... his faith was qualitatively different from mere assent to a creed (5:6). He was living on the plateau of the Spirit, where life was so free that men needed no law to say ‘Thou shalt’ and ‘Thou shalt not’ (5:22-24). But this rarefied atmosphere was hard to breathe, and neither side could understand him. The conservatives were watching for moral lapses… and the radicals blamed him for slowing the progress of Christianity by refusing to cut it loose from Judaism and its nationalistic religious imperialism.” (Stamm, TIB 1953, vol. X pp. 430)
Paul’s defense of his gospel and apostleship was the more difficult because he had to maintain his right to go directly to Christ without the mediation of Peter and the rest, but had to do it in such a way as not to split the church and break the continuity of his gospel with the Old Testament and the apostolic traditions about Jesus and his teaching. …
To this end Paul gave an account of his relations with the Jerusalem church during the seventeen years that followed his conversion (1:11-2:14). Instead of going to Jerusalem he went to Arabia, presumably to preach (1:17). After a time he returned to Damascus, and only three years later did he go to see Peter. Even then he stayed only fifteen days and saw no other apostle except James the Lord’s brother (1:18-20). Then he left for Syria and Cilicia, and not until another fourteen years had passed did he visit Jerusalem again. This time it was in response to a revelation from his Lord, and not to a summons by the authorities in the Hoy City.
Paul emphasizes that neither visit implied an admission that his gospel needed the apostolic stamp to make it valid. His purpose was to get the apostles to treat the uncircumcised Gentile Christians as their equals in the church (2:2). Making a test case of Titus, he won his point (2:3-5). The apostles agreed that a Gentile could join the church by faith without first becoming a member of the synagogue by circumcision. … They … recognize[d] that his mission to the Gentiles was on the same footing as theirs to the Jews – only he was to remember the poor (2:7-10). So far was Paul from being subordinated that when Peter came to Antioch and wavered on eating with the Gentile Christians, Paul did not hesitate to rebuke him in public (2:11-14). (Stamm, 1953, TIB vol. X pp. 430-431)
Paul’s defense of his apostolic commission involved the question: What is the seat of authority in religion? A Jewish rabbi debating the application of the kosher laws would quote the authority of Moses and the fathers in support of his view. Jewish tradition declared that God delivered the law to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the men of the Great Synagogue, and that they had handed it down through an unbroken rabbinical succession to the present. If Paul had been a Christian rabbi, he could have treated the Sermon on the Mount as a new law from a new Sinai, which God had delivered to Jesus, and Jesus to Peter, and Peter to Paul, and Paul to Timothy and Titus, and so on through an unbroken apostolic succession until the second coming of Christ. Instead of taking his problems directly to this Lord in prayer, he would ask, ‘What does Peter say that Jesus did and said about it?’ And if Peter or the other apostles happened not to have a pronouncement from Jesus on a given subject, they would need to apply some other saying to his by reasoning from analogy. This would turn the gospel into a system of legalism, with casuistry for its guide, making Jesus a second Moses – a prophet who lived and died in a dim and distant past and left only a written code to guide the future. Jesus would not have been the living Lord, personally present in his church in every age as the daily companion of his members. That is why Paul insisted that Christ must not be confused or combined with Moses, but must be all in all.
The Judaizers assumed that God had revealed to Moses all of his will, and nothing but this will, for all time, changeless and unchangeable; and that death was the penalty for tampering with it. The rest of the scriptures and the oral tradition which developed and applied them were believed to be implicit in the Pentateuch as an oak in an acorn. The first duty of the teacher was to transmit the Torah exactly as he had received it from the men of old. Only then might he give his own opinion, which must never contradict but always be validated by the authority of the past. When authorities differed, the teacher must labor to reconcile them. Elaborate rules of interpretation were devised to help decide cases not covered by specific provision in the scripture. These rules made it possible to apply a changeless revelation to changing conditions, but they also presented a dilemma. The interpreter might modernize by reading into his Bible ideas that were not in the minds of its writers, or he might quench his own creative insights by fearing to go beyond what was written. Those who modernized the Old Testament were beset with the perils of incipient Gnosticism, while those who, like the Sadducees, accepted nothing but the written Torah could misuse it to obstruct social and religious progress. (Stamm, 1953, TIB X pp. 431-432)
To submit to circumcision would have betrayed the truth of the gospel because it contradicted the principle that all is of grace and grace is for all (2:5). Perpetuated in the church of Christ, the kosher code and other Jewish customs would have destroyed the fellowship. Few things could have hurt the feelings and heaped more indignity upon the Gentiles than the spiritual snobbery of refusing to eat with them.
The tragedy of division was proportional to the sincerity of men’s scruples. The Jews were brought up to believe that eating with Gentiles was a flagrant violation of God’s revealed will which would bring down his terrible wrath. How strongly both sides felt appears in Paul’s account of the stormy conference at Jerusalem and the angry dispute that followed it at Antioch (2:1-14). Paul claimed that refusal to eat with a Gentile brother would deny that the grace of Christ was sufficient to make him worthy of the kingdom. If all men were sons of God through Christ, there could be no classes of Jew or Greek, slave or free, male or female (3:26-28). What mattered was neither circumcision not uncircumcision, but only faith and a new act of creation by the Spirit (5:6; 6”15). (Stamm, 1953, TIB X p. 433)
Church unity was essential to the success of Christian missions. Friction between Aramaic and Greek-speaking Jewish Christians in Palestine had to be eliminated (Acts 6:1). The death of Stephen and a special vision to Peter were required to convince the conservatives of the propriety of admitting the Gentiles on an equality with the Jews; and even Peter was amazed that God had given them the same gift of the Spirit (Act 11: 1-18). This hesitation was potentially fatal to the spread of Christianity beyond Palestine. Many Gentiles had been attracted by the pure monotheism and high morality of Judaism but were not willing to break with their native culture by submitting to the painful initiatory rite and social stigma of being a Jew…. Had the church kept circumcision as a requirement for membership, it could not have freed itself from Jewish nationalism.” (Stamm, 1953, TIB X p. 433)
III. Some Characteristics of Paul’s Thinking
… “the law” of which Paul is speaking does not coincide with “law” in a twentieth-century state with representative government. His Greek word was νομος [nomos], an inadequate translation of the Hebrew “Torah,” which included much more than “law” as we use the term. [When “תורה ThORaH” appears in the text I translate it as “Instruction” – its literal definition - capitalized.] Torah was teaching on any subject concerning the will of God as revealed in the Scriptures. Since the Jews did not divide life into two compartments labeled “religious” and “secular,” their law covered both their spiritual and their civil life. Nor did Paul and his fellow Jews think in terms of “nature” and the “natural law.” They believed that everything that happened was God’s doing, directly or by his permission. The messiah was expected to restore the ancient theocracy with its power over both civil and religious affairs.
The Gentiles too were accustomed to state regulation of religion and priestly control of civil affairs. The Greek city-states had always managed the relations of their citizens with the gods, and Alexander the Great prepared the way for religious imperialism. When he invaded Asia, he consolidated his power by the ancient Oriental idea that the ruler was a god or a son of God. His successors, in their endless wars over the fragments of his empire, adopted the same device. Posing as “savior-gods,” they liberated their victims by enslaving them. The Romans did likewise, believing that the safety of their empire depended upon correct legal relations with the gods who had founded it. … Each city had its temple dedicated to the emperor, and its patriotic priests to see that everyone burned incense before his statue. Having done this, the worshiper was free under Roman ‘tolerance’ to adopt any other legal religion. … Whether salvation was offered in the name of the ancient gods of the Orient, or of Greece, or of the emperor of Rome, or of Yahweh the theocratic king of the Jews, the favor of the deity was thought to depend upon obedience to his law.
One did not therefore have to be a Jew to be a legalist in religion. … Since Paul’s first converts were drawn from Gentiles who had been attending the synagogues, it is easy to see how Gentile Christians could be a zealous to add Moses to Christ as the most conservative Jew.
This is what gave the Judaizers their hold in Galatia. The rivalry between the synagogue, which was engaged in winning men to worship the God of Moses, and the church, which was preaching the God who had revealed himself in Christ Jesus, was bound to raise the issue of legalism and stir up doubts about the sufficiency of Christ.
Gentile and Jewish Christians alike would regard Paul’s preaching of salvation apart from the merit acquired by obedience to law as a violently revolutionary doctrine. Fidelity to his declaration of religious independence from all mediating rulers and priesthoods required a spiritual maturity of which most who heard his preaching were not yet capable. … Paul’s gospel has always been in danger of being stifled by those who would treat the teachings of Jesus as laws to be enforced by a hierarchy. (Stamm, TIB 1953, X pp. 434-435)
V. Environment of Paul’s Churches in Galatia
The conclusion concerning the destination of the epistle does not involve the essentials of its religious message, but it does affect our understanding of certain passages, such as 3:1 and 41:12, 20.
From the earliest times that part of the world had been swept by the cross tides of migration and struggle for empire. The third millennium found the Hittites in possession. In the second millennium the Greeks and Phrygians came spilling over from Europe, and in the first millennium the remaining power of the Hittites was swept away by Babylon and Persia. Then came the turn of the Asiatic tide into Europe, only to be swept back again by Alexander the Great. But the Greek cities with which he and his successors dotted the map of Asia were like anthills destined to be leveled by Oriental reaction.
About 278 B.C. new turmoil came with the Gauls, who were shunted from Greece and crossed into Asia to overrun Phrygia. Gradually the Greek kings succeeded in pushing them up into the central highlands, where they established themselves in the region of Ancyra. Thus located, they constituted a perpetually disturbing element, raiding the Greek cities and furnishing soldiers now to one, and now to another of the rival kings. Then in 121 B.C. came the Romans to 'set free' Galatia by making it a part of their own Empire. By 40 B.C. there were three kingdoms, with capitals at Ancyra, Pisidian Antioch, and Iconium. Four years later Lycaonia and Galatia were given to Amyntas the king of Pisidia. He added Pamphylia and part of Cilicia to his kingdom. But he was killed in 25 B.C., and the Romans made his dominion into the province of Galatia, which was thus much larger than the territory inhabited by the Gauls. (Stamm, 1953, TIB X pp. 437-438)
War and slavery, poverty, disease, and famine made life hard and uncertain. In religion and philosophy men were confused by this meeting of East and West. But man’s extremity was Paul’s opportunity. The soil of the centuries had been plowed and harrowed for his new, revolutionary gospel of grace and freedom.
Not all, however, were ready for this freedom. The old religions with prestige and authority seemed safer. Most Jews preferred Moses, and among the Gentiles the hold of the Great Mother Cybele of Phrygia was not easily shaken. Paul’s converts, bringing their former ideas and customs with them, were all too ready to reshape his gospel into a combination of Christ with their ancient laws and rituals. The old religions were especially tenacious in the small villages, whose inhabitants spoke the native languages and were inaccessible to the Greek-speaking Paul. To this gravitational attraction of the indigenous cults was added the more sophisticated syncretism of the city dwellers, pulling Paul’s churches away from his gospel when the moral demands of his faith and the responsibilities of his freedom became irksome. This was the root of the trouble in Galatia. (Stamm, 1953, TIB X p. 438)
VI. Date and Place of Writing
Some consider it the earliest of Paul’s extant letters and place it in 49 … In support of this date it is said that Paul, who had come from Perga by boat, was met by messengers from Galatia, who had taken the shorter route by land. They reported the disturbance which had arisen in his churches soon after his departure. He could not go back immediately to straighten things out in person, because he saw that he would have to settle the matter first in Jerusalem, whence the troublemakers had come. So he wrote a letter.
But … [w]e do not know that the trouble in Galatia was stirred up by emissaries from the church in Jerusalem … Moreover, this solution overlooks the crux of the issue between Paul and the legalists. His contention was that neither circumcision nor the observance of any other law was the basis of salvation, but only faith in God’s grace through Christ. … On the matter of kosher customs, as on every other question, he directed men to the mind and Spirit of Christ, and not to law, either Mosaic or apostolic. That mind was a Spirit of edification which abstained voluntarily from all that defiled or offended.
We may say that the situation [in Galatia] was different – that in Macedonia it was persecution from outside by Jews who were trying to prevent Paul’s preaching, whereas in Galatia it was trouble inside the church created by legalistic Christians who were proposing to change his teaching; that in one case the issue was justification by faith, and in the other faithfulness while waiting for the day of the Lord.
The letter to the Romans, written during the three months in Greece mentioned in Acts 20:2-3, is our earliest commentary on Galatians. In it the relation between the law and the gospel is set forth in the perspective of Paul’s further experience. The brevity and storminess of Galatians gives way to a more complete and calmly reasoned presentation of his gospel. (Stamm, 1953, TIB X pp. 438 - 439)
At Corinth, as in Galatia, Paul had to defend his right to be an apostle against opponents heartless enough to turn against him the cruel belief that physical illness was a sign of God’s disfavor … and they charged him with being a crafty man-pleaser … He exhorts his converts to put away childish things and grow up in faith, hope and love…
Most childish of all were the factions incipient in Galatia, and actual in Corinth … He abandoned the kosher customs and all other artificial distinctions between Jews and Gentiles and laid the emphasis where it belonged – upon the necessity for God’s people to establish and maintain a higher morality and spiritual life… He substituted a catholic spirit for partisan loyalties ... (Stamm, 1953, TIB X pp. 440-441)
VII. Authorship and Attestation
If Paul wrote anything that goes under his name, it was Galatians, Romans, and the letters to Corinth. … F.C. Baur and his followers tried to show that the letters ascribed to Paul were the product of a second-century conflict between a Judaist party and the liberals in the church, and that they were written by Paulinists who used his name and authority to promote their own ideas.
[But] the earliest mention of the epistle by name occurs in the canon of the Gnostic heretic Marcion (ca. [approximately] 144). He put it first in his list of ten letters of Paul. A generation later the orthodox Muratorian canon (ca. 185) listed it as the sixth of Paul’s letters. … While the first explicit reference to Galatians as a letter of Paul is as late as the middle of the second century … the authors of Ephesians and the Gospel of John knew it; and Polycarp in his letter to the Philippians quoted it. Revelation, I Peter, Hebrew, I Clement, and Ignatius show acquaintance with it; and there is evidence that the writer of the Epistle of James knew Galatians, as did the authors of II Peter and the Pastoral epistle, and Justin Martyr and Athenagoras. (Stamm, 1953, TIB X pp. 441-442)
VIII. Text and Transmission
Although the epistle was composed neither carelessly nor hastily, the anxiety and emotional stress under which Paul dictated his cascading thoughts have produced some involved and obscure sentences … and a number of abrupt transitions… These have been a standing invitation to scribal clarification. … Paul’s debate with his critics takes the form of a diatribe, which is characterized by quotations from past or anticipated objectors and rapid-fire answers to them. Paul did not use quotation marks, and this accounts for the difficulty in 2:14-15 of deciding where his speech to Peter ends. The numerous allusions to person and places, events and teachings, with which Paul assumed his readers to be acquainted, are another source of difficulty. All theses factors operated to produce the numerous variations in the text of Galatians." (Stamm, 1953, TIB p. 442)
From Adam Clarke’s Commentaryⁱ :
"The authenticity of this epistle is ably vindicated by Dr. Paley: the principal part of his arguments I shall here introduce …
'Section I.
As Judea was the scene of the Christian history; as the author and preachers of Christianity were Jews; as the religion itself acknowledged and was founded upon the Jewish religion, in contra distinction to every other religion, then professed among mankind: it was not to be wondered at, that some its teachers should carry it out in the world rather as a sect and modification of Judaism, than as a separate original revelation; or that they should invite their proselytes to those observances in which they lived themselves. ... I … think that those pretensions of Judaism were much more likely to be insisted upon, whilst the Jews continued a nation, than after their fall and dispersion; while Jerusalem and the temple stood, than after the destruction brought upon them by the Roman arms, the fatal cessation of the sacrifice and the priesthood, the humiliating loss of their country, and, with it, of the great rites and symbols of their institution. It should seem, therefore, from the nature of the subject and the situation of the parties, that this controversy was carried on in the interval between the preaching of Christianity to the Gentiles, and the invasion of Titus: and that our present epistle ... must be referred to the same period.
… the epistle supposes that certain designing adherents of the Jewish law had crept into the churches of Galatia; and had been endeavouring, and but too successfully, to persuade the Galatic converts, that they had been taught the new religion imperfectly, and at second hand; that the founder of their church himself possessed only an inferior and disputed commission, the seat of truth and authority being in the apostles and elders of Jerusalem; moreover, that whatever he might profess among them, he had himself, at other times and in other places, given way to the doctrine of circumcision. The epistle is unintelligible without supposing all this. (Clarke, 1831, vol. II p. 361)
Section VII.
This epistle goes farther than any of St. Paul’s epistles; for it avows in direct terms the supersession of the Jewish law, as an instrument of salvation, even to the Jews themselves. Not only were the Gentiles exempt from its authority, but even the Jews were no longer either to place any dependency upon it, or consider themselves as subject to it on a religious account. "Before faith came, we were kept under the law, shut up unto faith which should afterward be revealed: wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith; but, after that faith is come, we are no longer under a schoolmaster." (Chap. [chapter] iii. 23-25) This was undoubtedly spoken of Jews, and to Jews. … What then should be the conduct of a Jew (for such St. Paul was) who preached this doctrine? To be consistent with himself, either he would no longer comply, in his own person, with the directions of the law; or, if he did comply, it would be some other reason than any confidence which he placed in its efficacy, as a religious institution. (Clarke, 1831, vol. II pp. 366-367)
Preface
The religion of the ancient Galatae was extremely corrupt and superstitious: and they are said to have worshipped the mother of the gods, under the name of Agdistis; and to have offered human sacrifices of the prisoners they took in war.
They are mentioned by historians as a tall and valiant people, who went nearly naked; and used for arms only a sword and buckler. The impetuosity of their attack is stated to have been irresistible…’” (Clarke, 1831, vol. II p. 369)
From The New Jerome Biblical Commentaryⁱⁱ
"Introduction
The Galatai, originally an Indo-Aryan tribe of Asia, were related to the Celts or Gauls (“who in their own language are called Keltae, but in ours Galli”) ... About 279 BC some of them invaded the lower Danube area and Macedonia, descending even into the Gk [Greek] peninsula. After they were stopped by the Aetolians in 278, a remnant fled across the Hellespont into Asia Minor …
Occasion and Purpose
… He … stoutly maintained that the gospel he had preached, without the observance of the Mosaic practices, was the only correct view of Christianity … Gal [Galatians] thus became the first expose` of Paul’s teaching about justification by grace through faith apart from deeds prescribed by the law; it is Paul’s manifesto about Christian freedom.
... Who were the agitators in Galatia? … they are best identified as Jewish Christians of Palestine, of an even stricter Jewish background than Peter, Paul, or James, or even of the ‘false brethren' (2:4) of Jerusalem, whom Paul had encountered there. (The account in Acts 15:5 would identify the latter as ‘believers who had belonged to the sect of the Pharisees.’) … The agitators in Galatia were Judaizers, who insisted not on the observance of the whole Mosaic law, but at least on circumcision and the observance of some other Jewish practices. Paul for this reason warned the Gentile Christians of Galatia that their fascination with ‘circumcision’ would oblige them to keep ‘the whole law’ (5:3). The agitators may have been syncretists of some sort: Christians of Jewish perhaps Essene, background, affected by some Anatolian influences. … (Joseph A. Fitzmyer, 1990, TNJBC pp. 780-781) END NOTES
ⁱ The New Testament of our Lord and Saviour Jesus Christ. The text carefully printed from the most correct copies of the present Authorized Version. Including the marginal readings and parallel texts. With a Commentary and Critical Notes. Designed as a help to a better understanding of the sacred writings. By Adam Clarke, LL.D. F.S.A. M.R.I.A. With a complete alphabetical index. Royal Octavo Stereotype Edition. Vol. II. [Vol. VI together with the O.T.] New York, Published by J. Emory and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street. J. Collord, Printer. 1831.
ⁱⁱ The New Jerome Biblical Commentary, Edited by Raymond E. Brown, S.S., Union Theological Seminary, New York; NY, Joseph A. Fitzmyer, S.J. (emeritus) Catholic University of America, Washington, DC; Roland E. Murphy, O.Carm. (emeritus) The Divinity School, Duke University, Durham, NC, with a foreword by His Eminence Carlo Maria Cardinal Martini, S.J.; Prentice Hall, Englewood Cliffs, New Jersey, 1990
Chapter One
…

Tiding of [בשורת, BeSOoRahTh, Gospel] one
[verses 6-10]

…

…………………………………………
How [כיצד, KaYTsahD] was [היה, HahYaH] Shah`OoL [“Lender”, Saul, Paul] to become a Sent Forth [Apostle]
[verses 11 to end of chapter]

…
Chapter Two

Sending forth of Shah’OoL required upon hands of the Sent Forth
[verses 1-10]

…

…………………………………………
The YeHOo-DeeYM [“YHVH-ites”, Judeans] and the nations, righteous from inside belief
[verses 11 to end of chapter]

...
-16. And since [וכיון, VeKhayVahN] that know, we, that [כי, KeeY] the ’ahDahM [“man”, Adam] is not made righteous in realizing commandments [of] the Instruction [Torah, law],
rather in belief of the Anointed [המשיח, HahMahSheeY-ahH, the Messiah, the Christ] YayShOo`ah [“Savior”, Jesus],
believe, also we, in Anointed YayShOo`ah,
to sake we are made righteous from inside belief in Anointed,
and not in realizing commandments [of] the Instruction,
that yes, in realizing commandments [of] the Instruction is not made righteous any [כל, KahL] flesh.

“As a Pharisee, Paul had been taught that works of law were deeds done in obedience to the Torah, contrasted with things done according to one’s own will. The object of this obedience was to render oneself acceptable to God – to ‘justify’ oneself. Having found this impossible, Paul reinforced the evidence from his own experience by Ps. [Psalm] 143:2, where the sinner prays God not to enter into judgment with him because in God’s sight no man living is righteous. Into this passage from the LXX [The Septuagint, the ancient Greek translation of the Hebrew Bible] Paul inserted ‘by works of law,’ and wrote σαρξ [sarx], ‘flesh,’ instead of ζων [zon], ‘one living.’ This quotation warns us against setting Paul’s salvation by grace over against Judaism in such a way as to obscure the fact that the Jews depended also upon God’s lovingkindness and tender mercies (I Kings 8:46; Job 10:14-15; 14:3-4; Prov. [Proverbs] 20:9; Eccl. [Ecclesiasticus] 7:20; Mal. [Malachi] 3:2; Dan. [Daniel] 9:18).” (Stamm, 1953, TIB X p. 483)
“Justified is a metaphor from the law court. The Greek verb is δικαιοω [dikaioo], the noun δικαιοσουνη [dikaiosoune’], the adjective δικαιος [dikaios]. The common root is δικ [dik] as in δεικνυμι [deiknumi], ‘point out,’ ‘show.’ The words formed on this root point to a norm or standard to which persons and things must conform in order to be ‘right.’ The English ‘right’ expresses the same idea, being derived from the Anglo-Saxon ‘richt,’ which means ‘straight,’ not crooked, ‘upright,’ not oblique. The verb δικαιοω means ‘I think it right.’ A man is δικαιος, ‘right’ when he conforms to the standard of acceptable character and conduct, and δικαιοσυνη, ‘righteousness,’ ‘justice,’ is the state or quality of this conformity. In the LXX these Greek words translate a group of Hebrew words formed on the root צדק [TsehDehQ], and in Latin the corresponding terms are justifico, justus, and justificatio. In all four languages the common idea is the norm by which persons and things are to be tested. Thus in Hebrew a wall is ‘righteous’ when it conforms to the plumb line, a man when he does God’s will.
From earliest boyhood Paul had tried to be righteous. But there came a terrible day when he said ‘I will covet’ to the law’s ‘Thou shalt not,’ and in that defiance he had fallen out of right relation to God and into the ‘wrath,’ where he ‘died’ spiritually… Thenceforth all his efforts, however strenuous, to get ‘right’ with God were thwarted by the weakness of his sinful human nature, the ‘flesh’ (σαρξ) [sarx]. That experience of futility led him to say that a man is not justified by works ‘of law.’” (Stamm, 1953, TIB X p. 483)

[Actually Paul changed his point of view as a result of his encounter with Jesus on the road to Damascus, not as a result of intellectual contemplation. His many failures hitherto had not led him to this conclusion. The description of Paul in the preceding paragraph is a fiction.]

“In the eyes of the psalmists and rabbis this was blasphemously revolutionary. Resting on God’s covenant with Abraham, they held it axiomatic that the ‘righteous’ man who had conscientiously done his part deserved to be vindicated before a wicked world; otherwise God could not be righteous. … In Judaism God was thought of as forgiving only repentant sinners who followed their repentance with right living …
The theological expression for this conception of salvation is ‘justification by faith.’ Unfortunately this Latin word does not make plain Paul’s underlying religious experience, which was a change of status through faith from a wrong to a ‘right’ relationship with God… It conceals from the English reader the fact that the Greek word also means ‘righteousness.’ … (observe the ASV [American Standard Version] mg. [marginal note], ‘accounted righteous’).
But ‘reckoned’ and ‘accounted’ expose Paul’s thought to misinterpretation by suggesting a legal fiction which God adopted to escape the contradiction between his acceptance of sinners and his own righteousness and justice.
On the other hand, Paul’s term, in the passive, cannot be translated by ‘made righteous’ without misrepresenting him. In baptism he had ‘died with Christ’ to sin. By this definition the Christian is a person who does not sin! And yet Paul does not say that he is sinless, but that he must not sin. … This laid him open to a charge of self contradiction; sinless and yet not sinless, righteous and unrighteous, just and unjust at the same time. Some interpreters have labeled it ‘paradox,’ but such a superficial dismissal of the problem is religiously barren and worse than useless.
The extreme difficulty of understanding Paul on this matter has led to a distinction between ‘justification’ and ‘sanctification,’ which obscures Paul’s urgency to be now, at this very moment, what God in accepting him says he is: a righteous man in Christ Jesus. Justification is reduced to a forensic declaration by which God acquits and accepts the guilty criminal, and sanctification is viewed as a leisurely process of becoming the kind of person posited by that declaration. This makes perfection seem far less urgent than Paul conceived it, and permits the spiritual inertia of human nature to continue its habit of separating religion from ethics. To prevent this misunderstanding it is necessary to keep in mind the root meaning of ‘righteousness’ in δικαιοω and its cognates.” (Stamm, 1953, TIB X pp. 484-485)

-19. I died according to [לגבי, LeGahBaY] the Instruction, because of [בגלל, BeeGLahL] the Instruction, in order [כדי, KeDaY] that I will live to God.

“… The Pharisees taught that the Torah was the life element of the Jews; all who obeyed would live, those who did not would die (Deut. [Deuteronomy] 30:11-20).” (Stamm, 1953, TIB X pp. 488-489)

-20. With the Anointed I was crucified, and no more I live, rather the Anointed lives in me.
The life that I live now in flesh, I live them in the belief of Son [of] the Gods that loved me and delivered up [ומסר, OoMahÇahR] himself in my behalf [בעדי, Bah`ahDeeY].

“The danger was that Paul’s Gentile converts might claim freedom in Christ but reject the cross-bearing that made it possible. Lacking the momentum of moral discipline under Moses, which prepared Paul to make right use of his freedom, they might imagine that his dying and rising with Christ was a magical way of immortalizing themselves by sacramental absorption of Christ’s divine substance in baptism and the Lord’s Supper. The church has always been tempted to take Paul’s crucifixion with Christ in a symbolic sense only, or as an experience at baptism which is sacramentally automatic. It has also been tempted to reduce Paul’s ‘faith’ to bare belief and assent to his doctrine, and to equate his ‘righteousness’ with a fictitious imputation by a Judge made lenient by Christ’s death.
Against these caricatures of ‘justification by faith,’ Paul’s whole life and all his letters are a standing protest. He never allows us to forget that to be crucified with Christ is to share the motives, the purposes, and the way of life that led Jesus to the Cross; to take up vicariously the burden of the sins of others, forgiving and loving instead of condemning them; to make oneself the slave of every man; to create unity and harmony by reconciling man to God and man to his fellow men; to pray without ceasing ‘Thy will be done’; to consign one’s life to God, walking by faith where one cannot see; and finally to leave this earth with the prayer ‘Father, into thy hands I commend my spirit.’
… When Christ the Spirit came to live in Paul … Paul was guided at each step, in each new circumstance, to answer for himself the question: What would Jesus have me do? And the answer was always this: Rely solely on God’s grace through Christ, count others better than yourself, and make yourself everybody’s slave after the manner of the Son of God who loved you and gave himself for you.
… The phrase εν σαρκι [en sarki] … means, lit. [literally], in the flesh. Someday – Paul hoped it would be soon – this would be changed into a body like that of the risen Christ, which belonged to the realm of Spirit.” (Stamm, 1953, TIB X pp. 490-493)
“Christ lives in me: The perfection of Christian life is expressed here … it reshapes human beings anew, supplying them with a new principle of activity on the ontological¹ level of their very beings.” (Joseph A. Fitzmyer, 1990, TNJBC p. 785)

-21. I do not nullify [מבטל, MeBahTayL] [את, ’ehTh (indicator of direct object; no English equivalent)] mercy [of] Gods;
is not if [it] is possible to become righteous upon hand of the Instruction, see, that the Anointed died to nothing [לשוא, LahShahVe’]?

“It is not I, he says, who am nullifying the grace of God by abandoning the law which is his grace-gift to Israel, but those who insist on retaining that law in addition to the grace which he has now manifested in Christ.” (Stamm, 1953, TIB X p. 495)

Footnotes ¹ Ontological - relating to the branch of metaphysics dealing with the nature of being
An Amateur's Journey Through the Bible

Galatians

The Gospel of Paul

Paul can be forgiven for equating the destruction of Israel with the end of the world. Everyone who loves Israel wants to save her, the controversy between the Judaizers and Paul was over how to do it.
From The Interpreters’ Bible:
"Introduction
-1. Occasion and Purpose
Conservative preachers were persuading the Galatians that faith was not enough to make sure of God’s kingdom. Besides believing that Jesus was the Messiah, one must join the Jewish nation, observe the laws and customs of Moses, and refuse to eat with the Gentiles (2:11-14, 4:10). One must have Christ and Moses, faith and law. Paul insisted that it must be either Moses or Christ. (5:2-6). [Mind you, the congregations were literally segregated at meals according to whether the male members’ foreskins were circumcised; compare with the trouble regarding the allocations between the two groups of widows reported in Acts.]
Not content with raising doubts concerning the sufficiency of Christ, the Judaizers attacked Paul’s credentials. They said that he had not been one of the original apostles, and that he was distorting the gospel which Peter and John and James the Lord’s brother were preaching. They declared that his proposal to abandon the law of Moses was contrary to the teaching of Jesus, and they insinuated that he had taken this radical step to please men with the specious promise of cheap admission to God’s kingdom (1:10). If he were allowed to have his way, men would believe and be baptized but keep on sinning, deluding themselves that the Christian sacraments would save them. Claiming to rise above Moses and the prophets, they would debase faith into magic, liberty into license, making Christ the abettor of sin (2:17). The Judaizers were alarmed lest Paul bring down God’s wrath and delay the kingdom. They had not shared the emotion of a catastrophic conversion like Paul’s, and they found it hard to understand when he talked about a new power which overcame sin and brought righteousness better than the best that the law could produce.
Another party attacked Paul from the opposite side. Influenced by the pagan notion that religion transcends ethics and is separable from morality, they wanted to abandon the Old Testament and its prophetic insights. They could not see how Paul’s demand to crucify one’s old sinful nature and produce the fruit of the Spirit could be anything but a new form of slavery to law (2:19-20, 5:14, 2-24). They accused him of rebuilding the old legalism, and some said that he was still preaching circumcision (2:18; 5:11). Whereas the Judaizers rejected Paul’s gospel because they believed it contrary to the teaching of the original apostles, these antilegalists felt that he was so subservient to the apostles as to endanger the freedom of the Christian Movement.
Actually Paul had risen above both legalism and sacramentarianism ... his faith was qualitatively different from mere assent to a creed (5:6). He was living on the plateau of the Spirit, where life was so free that men needed no law to say ‘Thou shalt’ and ‘Thou shalt not’ (5:22-24). But this rarefied atmosphere was hard to breathe, and neither side could understand him. The conservatives were watching for moral lapses… and the radicals blamed him for slowing the progress of Christianity by refusing to cut it loose from Judaism and its nationalistic religious imperialism.” (Stamm, TIB 1953, vol. X pp. 430)
Paul’s defense of his gospel and apostleship was the more difficult because he had to maintain his right to go directly to Christ without the mediation of Peter and the rest, but had to do it in such a way as not to split the church and break the continuity of his gospel with the Old Testament and the apostolic traditions about Jesus and his teaching. …
To this end Paul gave an account of his relations with the Jerusalem church during the seventeen years that followed his conversion (1:11-2:14). Instead of going to Jerusalem he went to Arabia, presumably to preach (1:17). After a time he returned to Damascus, and only three years later did he go to see Peter. Even then he stayed only fifteen days and saw no other apostle except James the Lord’s brother (1:18-20). Then he left for Syria and Cilicia, and not until another fourteen years had passed did he visit Jerusalem again. This time it was in response to a revelation from his Lord, and not to a summons by the authorities in the Hoy City.
Paul emphasizes that neither visit implied an admission that his gospel needed the apostolic stamp to make it valid. His purpose was to get the apostles to treat the uncircumcised Gentile Christians as their equals in the church (2:2). Making a test case of Titus, he won his point (2:3-5). The apostles agreed that a Gentile could join the church by faith without first becoming a member of the synagogue by circumcision. … They … recognize[d] that his mission to the Gentiles was on the same footing as theirs to the Jews – only he was to remember the poor (2:7-10). So far was Paul from being subordinated that when Peter came to Antioch and wavered on eating with the Gentile Christians, Paul did not hesitate to rebuke him in public (2:11-14). (Stamm, 1953, TIB vol. X pp. 430-431)
Paul’s defense of his apostolic commission involved the question: What is the seat of authority in religion? A Jewish rabbi debating the application of the kosher laws would quote the authority of Moses and the fathers in support of his view. Jewish tradition declared that God delivered the law to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the men of the Great Synagogue, and that they had handed it down through an unbroken rabbinical succession to the present. If Paul had been a Christian rabbi, he could have treated the Sermon on the Mount as a new law from a new Sinai, which God had delivered to Jesus, and Jesus to Peter, and Peter to Paul, and Paul to Timothy and Titus, and so on through an unbroken apostolic succession until the second coming of Christ. Instead of taking his problems directly to this Lord in prayer, he would ask, ‘What does Peter say that Jesus did and said about it?’ And if Peter or the other apostles happened not to have a pronouncement from Jesus on a given subject, they would need to apply some other saying to his by reasoning from analogy. This would turn the gospel into a system of legalism, with casuistry for its guide, making Jesus a second Moses – a prophet who lived and died in a dim and distant past and left only a written code to guide the future. Jesus would not have been the living Lord, personally present in his church in every age as the daily companion of his members. That is why Paul insisted that Christ must not be confused or combined with Moses, but must be all in all.
The Judaizers assumed that God had revealed to Moses all of his will, and nothing but this will, for all time, changeless and unchangeable; and that death was the penalty for tampering with it. The rest of the scriptures and the oral tradition which developed and applied them were believed to be implicit in the Pentateuch as an oak in an acorn. The first duty of the teacher was to transmit the Torah exactly as he had received it from the men of old. Only then might he give his own opinion, which must never contradict but always be validated by the authority of the past. When authorities differed, the teacher must labor to reconcile them. Elaborate rules of interpretation were devised to help decide cases not covered by specific provision in the scripture. These rules made it possible to apply a changeless revelation to changing conditions, but they also presented a dilemma. The interpreter might modernize by reading into his Bible ideas that were not in the minds of its writers, or he might quench his own creative insights by fearing to go beyond what was written. Those who modernized the Old Testament were beset with the perils of incipient Gnosticism, while those who, like the Sadducees, accepted nothing but the written Torah could misuse it to obstruct social and religious progress. (Stamm, 1953, TIB X pp. 431-432)
To submit to circumcision would have betrayed the truth of the gospel because it contradicted the principle that all is of grace and grace is for all (2:5). Perpetuated in the church of Christ, the kosher code and other Jewish customs would have destroyed the fellowship. Few things could have hurt the feelings and heaped more indignity upon the Gentiles than the spiritual snobbery of refusing to eat with them.
The tragedy of division was proportional to the sincerity of men’s scruples. The Jews were brought up to believe that eating with Gentiles was a flagrant violation of God’s revealed will which would bring down his terrible wrath. How strongly both sides felt appears in Paul’s account of the stormy conference at Jerusalem and the angry dispute that followed it at Antioch (2:1-14). Paul claimed that refusal to eat with a Gentile brother would deny that the grace of Christ was sufficient to make him worthy of the kingdom. If all men were sons of God through Christ, there could be no classes of Jew or Greek, slave or free, male or female (3:26-28). What mattered was neither circumcision not uncircumcision, but only faith and a new act of creation by the Spirit (5:6; 6”15). (Stamm, 1953, TIB X p. 433)
Church unity was essential to the success of Christian missions. Friction between Aramaic and Greek-speaking Jewish Christians in Palestine had to be eliminated (Acts 6:1). The death of Stephen and a special vision to Peter were required to convince the conservatives of the propriety of admitting the Gentiles on an equality with the Jews; and even Peter was amazed that God had given them the same gift of the Spirit (Act 11: 1-18). This hesitation was potentially fatal to the spread of Christianity beyond Palestine. Many Gentiles had been attracted by the pure monotheism and high morality of Judaism but were not willing to break with their native culture by submitting to the painful initiatory rite and social stigma of being a Jew…. Had the church kept circumcision as a requirement for membership, it could not have freed itself from Jewish nationalism.” (Stamm, 1953, TIB X p. 433)
III. Some Characteristics of Paul’s Thinking
… “the law” of which Paul is speaking does not coincide with “law” in a twentieth-century state with representative government. His Greek word was νομος [nomos], an inadequate translation of the Hebrew “Torah,” which included much more than “law” as we use the term. [When “תורה ThORaH” appears in the text I translate it as “Instruction” – its literal definition - capitalized.] Torah was teaching on any subject concerning the will of God as revealed in the Scriptures. Since the Jews did not divide life into two compartments labeled “religious” and “secular,” their law covered both their spiritual and their civil life. Nor did Paul and his fellow Jews think in terms of “nature” and the “natural law.” They believed that everything that happened was God’s doing, directly or by his permission. The messiah was expected to restore the ancient theocracy with its power over both civil and religious affairs.
The Gentiles too were accustomed to state regulation of religion and priestly control of civil affairs. The Greek city-states had always managed the relations of their citizens with the gods, and Alexander the Great prepared the way for religious imperialism. When he invaded Asia, he consolidated his power by the ancient Oriental idea that the ruler was a god or a son of God. His successors, in their endless wars over the fragments of his empire, adopted the same device. Posing as “savior-gods,” they liberated their victims by enslaving them. The Romans did likewise, believing that the safety of their empire depended upon correct legal relations with the gods who had founded it. … Each city had its temple dedicated to the emperor, and its patriotic priests to see that everyone burned incense before his statue. Having done this, the worshiper was free under Roman ‘tolerance’ to adopt any other legal religion. … Whether salvation was offered in the name of the ancient gods of the Orient, or of Greece, or of the emperor of Rome, or of Yahweh the theocratic king of the Jews, the favor of the deity was thought to depend upon obedience to his law.
One did not therefore have to be a Jew to be a legalist in religion. … Since Paul’s first converts were drawn from Gentiles who had been attending the synagogues, it is easy to see how Gentile Christians could be a zealous to add Moses to Christ as the most conservative Jew.
This is what gave the Judaizers their hold in Galatia. The rivalry between the synagogue, which was engaged in winning men to worship the God of Moses, and the church, which was preaching the God who had revealed himself in Christ Jesus, was bound to raise the issue of legalism and stir up doubts about the sufficiency of Christ.
Gentile and Jewish Christians alike would regard Paul’s preaching of salvation apart from the merit acquired by obedience to law as a violently revolutionary doctrine. Fidelity to his declaration of religious independence from all mediating rulers and priesthoods required a spiritual maturity of which most who heard his preaching were not yet capable. … Paul’s gospel has always been in danger of being stifled by those who would treat the teachings of Jesus as laws to be enforced by a hierarchy. (Stamm, TIB 1953, X pp. 434-435)
V. Environment of Paul’s Churches in Galatia
The conclusion concerning the destination of the epistle does not involve the essentials of its religious message, but it does affect our understanding of certain passages, such as 3:1 and 41:12, 20.
From the earliest times that part of the world had been swept by the cross tides of migration and struggle for empire. The third millennium found the Hittites in possession. In the second millennium the Greeks and Phrygians came spilling over from Europe, and in the first millennium the remaining power of the Hittites was swept away by Babylon and Persia. Then came the turn of the Asiatic tide into Europe, only to be swept back again by Alexander the Great. But the Greek cities with which he and his successors dotted the map of Asia were like anthills destined to be leveled by Oriental reaction.
About 278 B.C. new turmoil came with the Gauls, who were shunted from Greece and crossed into Asia to overrun Phrygia. Gradually the Greek kings succeeded in pushing them up into the central highlands, where they established themselves in the region of Ancyra. Thus located, they constituted a perpetually disturbing element, raiding the Greek cities and furnishing soldiers now to one, and now to another of the rival kings. Then in 121 B.C. came the Romans to 'set free' Galatia by making it a part of their own Empire. By 40 B.C. there were three kingdoms, with capitals at Ancyra, Pisidian Antioch, and Iconium. Four years later Lycaonia and Galatia were given to Amyntas the king of Pisidia. He added Pamphylia and part of Cilicia to his kingdom. But he was killed in 25 B.C., and the Romans made his dominion into the province of Galatia, which was thus much larger than the territory inhabited by the Gauls. (Stamm, 1953, TIB X pp. 437-438)
War and slavery, poverty, disease, and famine made life hard and uncertain. In religion and philosophy men were confused by this meeting of East and West. But man’s extremity was Paul’s opportunity. The soil of the centuries had been plowed and harrowed for his new, revolutionary gospel of grace and freedom.
Not all, however, were ready for this freedom. The old religions with prestige and authority seemed safer. Most Jews preferred Moses, and among the Gentiles the hold of the Great Mother Cybele of Phrygia was not easily shaken. Paul’s converts, bringing their former ideas and customs with them, were all too ready to reshape his gospel into a combination of Christ with their ancient laws and rituals. The old religions were especially tenacious in the small villages, whose inhabitants spoke the native languages and were inaccessible to the Greek-speaking Paul. To this gravitational attraction of the indigenous cults was added the more sophisticated syncretism of the city dwellers, pulling Paul’s churches away from his gospel when the moral demands of his faith and the responsibilities of his freedom became irksome. This was the root of the trouble in Galatia. (Stamm, 1953, TIB X p. 438)
VI. Date and Place of Writing
Some consider it the earliest of Paul’s extant letters and place it in 49 … In support of this date it is said that Paul, who had come from Perga by boat, was met by messengers from Galatia, who had taken the shorter route by land. They reported the disturbance which had arisen in his churches soon after his departure. He could not go back immediately to straighten things out in person, because he saw that he would have to settle the matter first in Jerusalem, whence the troublemakers had come. So he wrote a letter.
But … [w]e do not know that the trouble in Galatia was stirred up by emissaries from the church in Jerusalem … Moreover, this solution overlooks the crux of the issue between Paul and the legalists. His contention was that neither circumcision nor the observance of any other law was the basis of salvation, but only faith in God’s grace through Christ. … On the matter of kosher customs, as on every other question, he directed men to the mind and Spirit of Christ, and not to law, either Mosaic or apostolic. That mind was a Spirit of edification which abstained voluntarily from all that defiled or offended.
We may say that the situation [in Galatia] was different – that in Macedonia it was persecution from outside by Jews who were trying to prevent Paul’s preaching, whereas in Galatia it was trouble inside the church created by legalistic Christians who were proposing to change his teaching; that in one case the issue was justification by faith, and in the other faithfulness while waiting for the day of the Lord.
The letter to the Romans, written during the three months in Greece mentioned in Acts 20:2-3, is our earliest commentary on Galatians. In it the relation between the law and the gospel is set forth in the perspective of Paul’s further experience. The brevity and storminess of Galatians gives way to a more complete and calmly reasoned presentation of his gospel. (Stamm, 1953, TIB X pp. 438 - 439)
At Corinth, as in Galatia, Paul had to defend his right to be an apostle against opponents heartless enough to turn against him the cruel belief that physical illness was a sign of God’s disfavor … and they charged him with being a crafty man-pleaser … He exhorts his converts to put away childish things and grow up in faith, hope and love…
Most childish of all were the factions incipient in Galatia, and actual in Corinth … He abandoned the kosher customs and all other artificial distinctions between Jews and Gentiles and laid the emphasis where it belonged – upon the necessity for God’s people to establish and maintain a higher morality and spiritual life… He substituted a catholic spirit for partisan loyalties ... (Stamm, 1953, TIB X pp. 440-441)
VII. Authorship and Attestation
If Paul wrote anything that goes under his name, it was Galatians, Romans, and the letters to Corinth. … F.C. Baur and his followers tried to show that the letters ascribed to Paul were the product of a second-century conflict between a Judaist party and the liberals in the church, and that they were written by Paulinists who used his name and authority to promote their own ideas.
[But] the earliest mention of the epistle by name occurs in the canon of the Gnostic heretic Marcion (ca. [approximately] 144). He put it first in his list of ten letters of Paul. A generation later the orthodox Muratorian canon (ca. 185) listed it as the sixth of Paul’s letters. … While the first explicit reference to Galatians as a letter of Paul is as late as the middle of the second century … the authors of Ephesians and the Gospel of John knew it; and Polycarp in his letter to the Philippians quoted it. Revelation, I Peter, Hebrew, I Clement, and Ignatius show acquaintance with it; and there is evidence that the writer of the Epistle of James knew Galatians, as did the authors of II Peter and the Pastoral epistle, and Justin Martyr and Athenagoras. (Stamm, 1953, TIB X pp. 441-442)
VIII. Text and Transmission
Although the epistle was composed neither carelessly nor hastily, the anxiety and emotional stress under which Paul dictated his cascading thoughts have produced some involved and obscure sentences … and a number of abrupt transitions… These have been a standing invitation to scribal clarification. … Paul’s debate with his critics takes the form of a diatribe, which is characterized by quotations from past or anticipated objectors and rapid-fire answers to them. Paul did not use quotation marks, and this accounts for the difficulty in 2:14-15 of deciding where his speech to Peter ends. The numerous allusions to person and places, events and teachings, with which Paul assumed his readers to be acquainted, are another source of difficulty. All theses factors operated to produce the numerous variations in the text of Galatians." (Stamm, 1953, TIB p. 442)
From Adam Clarke’s Commentaryⁱ :
"The authenticity of this epistle is ably vindicated by Dr. Paley: the principal part of his arguments I shall here introduce …
'Section I.
As Judea was the scene of the Christian history; as the author and preachers of Christianity were Jews; as the religion itself acknowledged and was founded upon the Jewish religion, in contra distinction to every other religion, then professed among mankind: it was not to be wondered at, that some its teachers should carry it out in the world rather as a sect and modification of Judaism, than as a separate original revelation; or that they should invite their proselytes to those observances in which they lived themselves. ... I … think that those pretensions of Judaism were much more likely to be insisted upon, whilst the Jews continued a nation, than after their fall and dispersion; while Jerusalem and the temple stood, than after the destruction brought upon them by the Roman arms, the fatal cessation of the sacrifice and the priesthood, the humiliating loss of their country, and, with it, of the great rites and symbols of their institution. It should seem, therefore, from the nature of the subject and the situation of the parties, that this controversy was carried on in the interval between the preaching of Christianity to the Gentiles, and the invasion of Titus: and that our present epistle ... must be referred to the same period.
… the epistle supposes that certain designing adherents of the Jewish law had crept into the churches of Galatia; and had been endeavouring, and but too successfully, to persuade the Galatic converts, that they had been taught the new religion imperfectly, and at second hand; that the founder of their church himself possessed only an inferior and disputed commission, the seat of truth and authority being in the apostles and elders of Jerusalem; moreover, that whatever he might profess among them, he had himself, at other times and in other places, given way to the doctrine of circumcision. The epistle is unintelligible without supposing all this. (Clarke, 1831, vol. II p. 361)
Section VII.
This epistle goes farther than any of St. Paul’s epistles; for it avows in direct terms the supersession of the Jewish law, as an instrument of salvation, even to the Jews themselves. Not only were the Gentiles exempt from its authority, but even the Jews were no longer either to place any dependency upon it, or consider themselves as subject to it on a religious account. "Before faith came, we were kept under the law, shut up unto faith which should afterward be revealed: wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith; but, after that faith is come, we are no longer under a schoolmaster." (Chap. [chapter] iii. 23-25) This was undoubtedly spoken of Jews, and to Jews. … What then should be the conduct of a Jew (for such St. Paul was) who preached this doctrine? To be consistent with himself, either he would no longer comply, in his own person, with the directions of the law; or, if he did comply, it would be some other reason than any confidence which he placed in its efficacy, as a religious institution. (Clarke, 1831, vol. II pp. 366-367)
Preface
The religion of the ancient Galatae was extremely corrupt and superstitious: and they are said to have worshipped the mother of the gods, under the name of Agdistis; and to have offered human sacrifices of the prisoners they took in war.
They are mentioned by historians as a tall and valiant people, who went nearly naked; and used for arms only a sword and buckler. The impetuosity of their attack is stated to have been irresistible…’” (Clarke, 1831, vol. II p. 369)
From The New Jerome Biblical Commentaryⁱⁱ
"Introduction
The Galatai, originally an Indo-Aryan tribe of Asia, were related to the Celts or Gauls (“who in their own language are called Keltae, but in ours Galli”) ... About 279 BC some of them invaded the lower Danube area and Macedonia, descending even into the Gk [Greek] peninsula. After they were stopped by the Aetolians in 278, a remnant fled across the Hellespont into Asia Minor …
Occasion and Purpose
… He … stoutly maintained that the gospel he had preached, without the observance of the Mosaic practices, was the only correct view of Christianity … Gal [Galatians] thus became the first expose` of Paul’s teaching about justification by grace through faith apart from deeds prescribed by the law; it is Paul’s manifesto about Christian freedom.
... Who were the agitators in Galatia? … they are best identified as Jewish Christians of Palestine, of an even stricter Jewish background than Peter, Paul, or James, or even of the ‘false brethren' (2:4) of Jerusalem, whom Paul had encountered there. (The account in Acts 15:5 would identify the latter as ‘believers who had belonged to the sect of the Pharisees.’) … The agitators in Galatia were Judaizers, who insisted not on the observance of the whole Mosaic law, but at least on circumcision and the observance of some other Jewish practices. Paul for this reason warned the Gentile Christians of Galatia that their fascination with ‘circumcision’ would oblige them to keep ‘the whole law’ (5:3). The agitators may have been syncretists of some sort: Christians of Jewish perhaps Essene, background, affected by some Anatolian influences. … (Joseph A. Fitzmyer, 1990, TNJBC pp. 780-781) END NOTES
ⁱ The New Testament of our Lord and Saviour Jesus Christ. The text carefully printed from the most correct copies of the present Authorized Version. Including the marginal readings and parallel texts. With a Commentary and Critical Notes. Designed as a help to a better understanding of the sacred writings. By Adam Clarke, LL.D. F.S.A. M.R.I.A. With a complete alphabetical index. Royal Octavo Stereotype Edition. Vol. II. [Vol. VI together with the O.T.] New York, Published by J. Emory and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street. J. Collord, Printer. 1831.
ⁱⁱ The New Jerome Biblical Commentary, Edited by Raymond E. Brown, S.S., Union Theological Seminary, New York; NY, Joseph A. Fitzmyer, S.J. (emeritus) Catholic University of America, Washington, DC; Roland E. Murphy, O.Carm. (emeritus) The Divinity School, Duke University, Durham, NC, with a foreword by His Eminence Carlo Maria Cardinal Martini, S.J.; Prentice Hall, Englewood Cliffs, New Jersey, 1990
Chapter One
…

Tiding of [בשורת, BeSOoRahTh, Gospel] one
[verses 6-10]

…

…………………………………………
How [כיצד, KaYTsahD] was [היה, HahYaH] Shah`OoL [“Lender”, Saul, Paul] to become a Sent Forth [Apostle]
[verses 11 to end of chapter]

…
Chapter Two

Sending forth of Shah’OoL required upon hands of the Sent Forth
[verses 1-10]

…

…………………………………………
The YeHOo-DeeYM [“YHVH-ites”, Judeans] and the nations, righteous from inside belief
[verses 11 to end of chapter]

...
-16. And since [וכיון, VeKhayVahN] that know, we, that [כי, KeeY] the ’ahDahM [“man”, Adam] is not made righteous in realizing commandments [of] the Instruction [Torah, law],
rather in belief of the Anointed [המשיח, HahMahSheeY-ahH, the Messiah, the Christ] YayShOo`ah [“Savior”, Jesus],
believe, also we, in Anointed YayShOo`ah,
to sake we are made righteous from inside belief in Anointed,
and not in realizing commandments [of] the Instruction,
that yes, in realizing commandments [of] the Instruction is not made righteous any [כל, KahL] flesh.

“As a Pharisee, Paul had been taught that works of law were deeds done in obedience to the Torah, contrasted with things done according to one’s own will. The object of this obedience was to render oneself acceptable to God – to ‘justify’ oneself. Having found this impossible, Paul reinforced the evidence from his own experience by Ps. [Psalm] 143:2, where the sinner prays God not to enter into judgment with him because in God’s sight no man living is righteous. Into this passage from the LXX [The Septuagint, the ancient Greek translation of the Hebrew Bible] Paul inserted ‘by works of law,’ and wrote σαρξ [sarx], ‘flesh,’ instead of ζων [zon], ‘one living.’ This quotation warns us against setting Paul’s salvation by grace over against Judaism in such a way as to obscure the fact that the Jews depended also upon God’s lovingkindness and tender mercies (I Kings 8:46; Job 10:14-15; 14:3-4; Prov. [Proverbs] 20:9; Eccl. [Ecclesiasticus] 7:20; Mal. [Malachi] 3:2; Dan. [Daniel] 9:18).” (Stamm, 1953, TIB X p. 483)
“Justified is a metaphor from the law court. The Greek verb is δικαιοω [dikaioo], the noun δικαιοσουνη [dikaiosoune’], the adjective δικαιος [dikaios]. The common root is δικ [dik] as in δεικνυμι [deiknumi], ‘point out,’ ‘show.’ The words formed on this root point to a norm or standard to which persons and things must conform in order to be ‘right.’ The English ‘right’ expresses the same idea, being derived from the Anglo-Saxon ‘richt,’ which means ‘straight,’ not crooked, ‘upright,’ not oblique. The verb δικαιοω means ‘I think it right.’ A man is δικαιος, ‘right’ when he conforms to the standard of acceptable character and conduct, and δικαιοσυνη, ‘righteousness,’ ‘justice,’ is the state or quality of this conformity. In the LXX these Greek words translate a group of Hebrew words formed on the root צדק [TsehDehQ], and in Latin the corresponding terms are justifico, justus, and justificatio. In all four languages the common idea is the norm by which persons and things are to be tested. Thus in Hebrew a wall is ‘righteous’ when it conforms to the plumb line, a man when he does God’s will.
From earliest boyhood Paul had tried to be righteous. But there came a terrible day when he said ‘I will covet’ to the law’s ‘Thou shalt not,’ and in that defiance he had fallen out of right relation to God and into the ‘wrath,’ where he ‘died’ spiritually… Thenceforth all his efforts, however strenuous, to get ‘right’ with God were thwarted by the weakness of his sinful human nature, the ‘flesh’ (σαρξ) [sarx]. That experience of futility led him to say that a man is not justified by works ‘of law.’” (Stamm, 1953, TIB X p. 483)

[Actually Paul changed his point of view as a result of his encounter with Jesus on the road to Damascus, not as a result of intellectual contemplation. His many failures hitherto had not led him to this conclusion. The description of Paul in the preceding paragraph is a fiction.]

“In the eyes of the psalmists and rabbis this was blasphemously revolutionary. Resting on God’s covenant with Abraham, they held it axiomatic that the ‘righteous’ man who had conscientiously done his part deserved to be vindicated before a wicked world; otherwise God could not be righteous. … In Judaism God was thought of as forgiving only repentant sinners who followed their repentance with right living …
The theological expression for this conception of salvation is ‘justification by faith.’ Unfortunately this Latin word does not make plain Paul’s underlying religious experience, which was a change of status through faith from a wrong to a ‘right’ relationship with God… It conceals from the English reader the fact that the Greek word also means ‘righteousness.’ … (observe the ASV [American Standard Version] mg. [marginal note], ‘accounted righteous’).
But ‘reckoned’ and ‘accounted’ expose Paul’s thought to misinterpretation by suggesting a legal fiction which God adopted to escape the contradiction between his acceptance of sinners and his own righteousness and justice.
On the other hand, Paul’s term, in the passive, cannot be translated by ‘made righteous’ without misrepresenting him. In baptism he had ‘died with Christ’ to sin. By this definition the Christian is a person who does not sin! And yet Paul does not say that he is sinless, but that he must not sin. … This laid him open to a charge of self contradiction; sinless and yet not sinless, righteous and unrighteous, just and unjust at the same time. Some interpreters have labeled it ‘paradox,’ but such a superficial dismissal of the problem is religiously barren and worse than useless.
The extreme difficulty of understanding Paul on this matter has led to a distinction between ‘justification’ and ‘sanctification,’ which obscures Paul’s urgency to be now, at this very moment, what God in accepting him says he is: a righteous man in Christ Jesus. Justification is reduced to a forensic declaration by which God acquits and accepts the guilty criminal, and sanctification is viewed as a leisurely process of becoming the kind of person posited by that declaration. This makes perfection seem far less urgent than Paul conceived it, and permits the spiritual inertia of human nature to continue its habit of separating religion from ethics. To prevent this misunderstanding it is necessary to keep in mind the root meaning of ‘righteousness’ in δικαιοω and its cognates.” (Stamm, 1953, TIB X pp. 484-485)

-19. I died according to [לגבי, LeGahBaY] the Instruction, because of [בגלל, BeeGLahL] the Instruction, in order [כדי, KeDaY] that I will live to God.

“… The Pharisees taught that the Torah was the life element of the Jews; all who obeyed would live, those who did not would die (Deut. [Deuteronomy] 30:11-20).” (Stamm, 1953, TIB X pp. 488-489)

-20. With the Anointed I was crucified, and no more I live, rather the Anointed lives in me.
The life that I live now in flesh, I live them in the belief of Son [of] the Gods that loved me and delivered up [ומסר, OoMahÇahR] himself in my behalf [בעדי, Bah`ahDeeY].

“The danger was that Paul’s Gentile converts might claim freedom in Christ but reject the cross-bearing that made it possible. Lacking the momentum of moral discipline under Moses, which prepared Paul to make right use of his freedom, they might imagine that his dying and rising with Christ was a magical way of immortalizing themselves by sacramental absorption of Christ’s divine substance in baptism and the Lord’s Supper. The church has always been tempted to take Paul’s crucifixion with Christ in a symbolic sense only, or as an experience at baptism which is sacramentally automatic. It has also been tempted to reduce Paul’s ‘faith’ to bare belief and assent to his doctrine, and to equate his ‘righteousness’ with a fictitious imputation by a Judge made lenient by Christ’s death.
Against these caricatures of ‘justification by faith,’ Paul’s whole life and all his letters are a standing protest. He never allows us to forget that to be crucified with Christ is to share the motives, the purposes, and the way of life that led Jesus to the Cross; to take up vicariously the burden of the sins of others, forgiving and loving instead of condemning them; to make oneself the slave of every man; to create unity and harmony by reconciling man to God and man to his fellow men; to pray without ceasing ‘Thy will be done’; to consign one’s life to God, walking by faith where one cannot see; and finally to leave this earth with the prayer ‘Father, into thy hands I commend my spirit.’
… When Christ the Spirit came to live in Paul … Paul was guided at each step, in each new circumstance, to answer for himself the question: What would Jesus have me do? And the answer was always this: Rely solely on God’s grace through Christ, count others better than yourself, and make yourself everybody’s slave after the manner of the Son of God who loved you and gave himself for you.
… The phrase εν σαρκι [en sarki] … means, lit. [literally], in the flesh. Someday – Paul hoped it would be soon – this would be changed into a body like that of the risen Christ, which belonged to the realm of Spirit.” (Stamm, 1953, TIB X pp. 490-493)
“Christ lives in me: The perfection of Christian life is expressed here … it reshapes human beings anew, supplying them with a new principle of activity on the ontological¹ level of their very beings.” (Joseph A. Fitzmyer, 1990, TNJBC p. 785)

-21. I do not nullify [מבטל, MeBahTayL] [את, ’ehTh (indicator of direct object; no English equivalent)] mercy [of] Gods;
is not if [it] is possible to become righteous upon hand of the Instruction, see, that the Anointed died to nothing [לשוא, LahShahVe’]?

“It is not I, he says, who am nullifying the grace of God by abandoning the law which is his grace-gift to Israel, but those who insist on retaining that law in addition to the grace which he has now manifested in Christ.” (Stamm, 1953, TIB X p. 495)

Footnotes ¹ Ontological - relating to the branch of metaphysics dealing with the nature of being
An Amateur's Journey Through the Bible

Anyone have experience with Dr Wanda Mejia in NY

Jeg hørte i nyhederne (DR radioavis) at der på tirsdag rulles ny version ud, som i tillæg til at swipe, bruger aflæsning af en qr-kode. Hverken på MitID's side eller på dr.dk kunne jeg finde noget om detaljerne.
Jeg glæder mig personligt til at skulle have to telefoner for at kunne scanne en qr-kode på skærmen :⁠-⁠D

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Below is pasted from other sub. They recommend me to you guys. Here's some more clarification, I just moved to South Carolina a few months ago. All of this happened in New York. I have absolutely no idea what to do after getting info from the FBI Challenge and NYS website is a mess. I guess my main question is if I do need to talk to a lawyer is it in NY or SC? This is all over mental health stuff, no criminal issues.
Got a denial, confused on what to do next. Any tips?
This is the first time I've went to buy a gun in nearly 10 years. But between now and then I was checked into a mental institution about 4.5 years ago. I moved from NY to SC which I'm not sure how that will affect it, but I'm very curious how the state change will be handled. I put in the challenge request and it sent me some information for NY, I am waiting for them to return a call. Ive read other places you can challenge it directly through the FBI, however I thought I did that and as I said they sent me the NY info. Aside from some info on the NY page I'm not sure what is exactly required, seeing as this isn't a criminal issue.
Tl:Dr metal health, Should I still submit my prints? What are other options? How long will that take approximately? What should I have ready if I get through to someone handling the challenge? Am I missing something? I really could use some help this stuff is extremely confusing.

This is the first time I've went to buy a gun in nearly 10 years. But between now and then I was checked into a mental institution about 4.5 years ago. I moved from NY to SC which I'm not sure how that will affect it, but I'm very curious how the state change will be handled. I put in the challenge request and it sent me some information for NY, I am waiting for them to return a call. Ive read other places you can challenge it directly through the FBI, however I thought I did that and as I said they sent me the NY info. Aside from some info on the NY page I'm not sure what is exactly required, seeing as this isn't a criminal issue.
Tl:Dr metal health, Should I still submit my prints? What are other options? How long will that take approximately? What should I have ready if I get through to someone handling the challenge? Am I missing something? I really could use some help this stuff is extremely confusing.

Look at these articles:

Artificial intelligence could lead to extinction, experts warn
Artificial intelligence could lead to the extinction of humanity, experts - including the heads of OpenAI and Google Deepmind - have warned.
Dozens have supported a statement published on the webpage of the Centre for AI Safety.
"Mitigating the risk of extinction from AI should be a global priority alongside other societal-scale risks such as pandemics and nuclear war" it reads.
But others say the fears are overblown.
Sam Altman, chief executive of ChatGPT-maker OpenAI, Demis Hassabis, chief executive of Google DeepMind and Dario Amodei of Anthropic have all supported the statement.
The Centre for AI Safety website suggests a number of possible disaster scenarios:

AIs could be weaponised - for example, drug-discovery tools could be used to build chemical weapons

AI-generated misinformation could destabilise society and "undermine collective decision-making"

The power of AI could become increasingly concentrated in fewer and fewer hands, enabling "regimes to enforce narrow values through pervasive surveillance and oppressive censorship"

Enfeeblement, where humans become dependent on AI "similar to the scenario portrayed in the film Wall-E" Dr Geoffrey Hinton, who issued an earlier warning about risks from super-intelligent AI, has also supported the Centre for AI Safety's call.

Yoshua Bengio, professor of computer science at the university of Montreal, also signed.
Dr Hinton, Prof Bengio and NYU Professor Yann LeCun are often described as the "godfathers of AI" for their groundbreaking work in the field - for which they jointly won the 2018 Turing Award, which recognises outstanding contributions in computer science.
But Prof LeCun, who also works at Meta, has said these apocalyptic warnings are overblown tweeting that "the most common reaction by AI researchers to these prophecies of doom is face palming".
'Fracturing reality'
Many other experts similarly believe that fears of AI wiping out humanity are unrealistic, and a distraction from issues such as bias in systems that are already a problem.
Arvind Narayanan, a computer scientist at Princeton University, has previously told the BBC that sci-fi-like disaster scenarios are unrealistic: "Current AI is nowhere near capable enough for these risks to materialise. As a result, it's distracted attention away from the near-term harms of AI".
Oxford's Institute for Ethics in AI senior research associate Elizabeth Renieris told BBC News she worried more about risks closer to the present.
"Advancements in AI will magnify the scale of automated decision-making that is biased, discriminatory, exclusionary or otherwise unfair while also being inscrutable and incontestable," she said. They would "drive an exponential increase in the volume and spread of misinformation, thereby fracturing reality and eroding the public trust, and drive further inequality, particularly for those who remain on the wrong side of the digital divide".
Many AI tools essentially "free ride" on the "whole of human experience to date", Ms Renieris said. Many are trained on human-created content, text, art and music they can then imitate - and their creators "have effectively transferred tremendous wealth and power from the public sphere to a small handful of private entities".
But Centre for AI Safety director Dan Hendrycks told BBC News future risks and present concerns "shouldn't be viewed antagonistically".
"Addressing some of the issues today can be useful for addressing many of the later risks tomorrow," he said.>
Superintelligence efforts
Media coverage of the supposed "existential" threat from AI has snowballed since March 2023 when experts, including Tesla boss Elon Musk, signed an open letter urging a halt to the development of the next generation of AI technology.
That letter asked if we should "develop non-human minds that might eventually outnumber, outsmart, obsolete and replace us".
In contrast, the new campaign has a very short statement, designed to "open up discussion".
The statement compares the risk to that posed by nuclear war. In a blog post OpenAI recently suggested superintelligence might be regulated in a similar way to nuclear energy: "We are likely to eventually need something like an IAEA [International Atomic Energy Agency] for superintelligence efforts" the firm wrote.
'Be reassured'
Both Sam Altman and Google chief executive Sundar Pichai are among technology leaders to have discussed AI regulation recently with the prime minister.
Speaking to reporters about the latest warning over AI risk, Rishi Sunak stressed the benefits to the economy and society.
"You've seen that recently it was helping paralysed people to walk, discovering new antibiotics, but we need to make sure this is done in a way that is safe and secure," he said.
"Now that's why I met last week with CEOs of major AI companies to discuss what are the guardrails that we need to put in place, what's the type of regulation that should be put in place to keep us safe.
"People will be concerned by the reports that AI poses existential risks, like pandemics or nuclear wars.
"I want them to be reassured that the government is looking very carefully at this."
He had discussed the issue recently with other leaders, at the G7 summit of leading industrialised nations, Mr Sunak said, and would raise it again in the US soon.
The G7 has recently created a working group on AI.

https://www.bbc.com/news/uk-65746524

President Biden warns artificial intelligence could 'overtake human thinking'
WASHINGTON − President Joe Biden on Thursday amplified fears of scientists who say artificial intelligence could "overtake human thinking" in his most direct warning to date on growing concerns about the rise of AI.
Biden brought up AI during a commencement address to graduates of the Air Force Academy in Colorado Springs, Colo. while discussing the rapid transformation of technology that he said can "change the character" of future conflicts.
"It's not going to be easy decisions, guys," Biden said. "I met in the Oval Office with eight leading scientists in the area of AI. Some are very worried that AI can actually overtake human thinking in the planet. So we've got a lot to deal with. It's an incredible opportunity, but a lot do deal with."
Scientists, tech execs warn of possible human extinction
Hundreds of scientists, tech industry executives and public figures – including leaders of Google, Microsoft and ChatGPT – sounded the alarm about artificial intelligence in a public statement Tuesday, arguing that fast-evolving AI technology could create as high a risk of killing off humankind as nuclear war and COVID-19-like pandemics.
"Mitigating the risk of extinction from AI should be a global priority alongside other societal-scale risks such as pandemics and nuclear war," said the one-sentence statement, which was released by the Center for AI Safety, or CAIS, a San Francisco-based nonprofit organization.
Biden met May 5 at the White House with CEOs of leading AI companies including Google, Microsoft and OpenA to discuss reforms that ensure AI products are safe before released to the public.
"It is one of the most powerful technologies that we see currently in our time," White House press secretary Karine Jean-Pierre said when asked about the extinction fears of scientists. "But in order to seize the opportunities it presents, we must first mitigate its risks, and that's what we're focused on in this administration."
White House launches $140 million in new AI research
The so-called “Godfather of AI” Geoffrey Hinton last month left his job as a Google vice president to speak freely about his concern that unexpectedly rapid advances could potentially endanger the human race. Others portrayed Hinton’s assessment as extreme and unwarranted.
Asked at a recent panel when asked what was the “worst case scenario that you think is conceivable,” Hinton replied without hesitation. “I think it's quite conceivable," he said, "that humanity is just a passing phase in the evolution of intelligence.”
The White House unveiled an initiative last month to promote responsible innovation in the field of artificial intelligence with the following actions:

The National Science Foundation will fund $140 million to launch seven new National AI Research Institutes. This initiative aims to bring together federal agencies, private-sector developers and academia to pursue ethical, trustworthy and responsible development of AI that serves the public good.

The new Institutes will advance AI R&D in critical areas, including climate change, agriculture, energy, public health, education, and cybersecurity.

A commitment from leading AI developers to participate in a public evaluation of their technology systems to determine if they adhere to the principles outlined in the Biden administration’s October 2022 Blueprint for an AI Bill of Rights.

The initiative includes new Office of Management and Budget (OMB)] policy guidance on the U.S. government’s use of AI systems in order to allow for public comment. This guidance will establish specific policies for federal agencies to ensure that their development, procurement, and use of AI systems centers on safeguarding the American people’s rights and safety.

https://www.usatoday.com/story/news/politics/2023/06/01/president-biden-warns-ai-could-overtake-human-thinking/70277907007/

Experts are warning AI could lead to human extinction. Are we taking it seriously enough?
Human extinction.
Think about that for a second. Really think about it. The erasure of the human race from planet Earth.
That is what top industry leaders are frantically sounding the alarm about. These technologists and academics keep smashing the red panic button, doing everything they can to warn about the potential dangers artificial intelligence poses to the very existence of civilization.
On Tuesday, hundreds of top AI scientists, researchers, and others — including OpenAI chief executive Sam Altman and Google DeepMind chief executive Demis Hassabis — again voiced deep concern for the future of humanity, signing a one-sentence open letter to the public that aimed to put the risks the rapidly advancing technology carries with it in unmistakable terms.
“Mitigating the risk of extinction from AI should be a global priority alongside other societal-scale risks such as pandemics and nuclear war,” said the letter, signed by many of the industry’s most respected figures.
It doesn’t get more straightforward and urgent than that. These industry leaders are quite literally warning that the impending AI revolution should be taken as seriously as the threat of nuclear war. They are pleading for policymakers to erect some guardrails and establish baseline regulations to defang the primitive technology before it is too late.
Dan Hendrycks, the executive director of the Center for AI Safety, called the situation “reminiscent of atomic scientists issuing warnings about the very technologies they’ve created. As Robert Oppenheimer noted, ‘We knew the world would not be the same.’”
“There are many ‘important and urgent risks from AI,’ not just the risk of extinction; for example, systemic bias, misinformation, malicious use, cyberattacks, and weaponization,” Hendrycks continued. “These are all important risks that need to be addressed.”
And yet, it seems that the dire message these experts are desperately trying to send the public isn’t cutting through the noise of everyday life. AI experts might be sounding the alarm, but the level of trepidation — and in some cases sheer terror — they harbor about the technology is not being echoed with similar urgency by the news media to the masses.
Instead, broadly speaking, news organizations treated Tuesday’s letter — like all of the other warnings we have seen in recent months — as just another headline, mixed in with a garden variety of stories. Some major news organizations didn’t even feature an article about the chilling warning on their website’s homepages.
To some extent, it feels eerily reminiscent of the early days of the pandemic, before the widespread panic and the shutdowns and the overloaded emergency rooms. Newsrooms kept an eye on the rising threat that the virus posed, publishing stories about it slowly spreading across the world. But by the time the serious nature of the virus was fully recognized and fused into the very essence in which it was covered, it had already effectively upended the world.
History risks repeating itself with AI, with even higher stakes. Yes, news organizations are covering the developing technology. But there has been a considerable lack of urgency surrounding the issue given the open possibility of planetary peril.
Perhaps that is because it can be difficult to come to terms with the notion that a Hollywood-style science fiction apocalypse can become reality, that advancing computer technology might reach escape velocity and decimate humans from existence. It is, however, precisely what the world’s most leading experts are warning could happen.
It is much easier to avoid uncomfortable realities, pushing them from the forefront into the background and hoping that issues simply resolve themselves with time. But often they don’t — and it seems unlikely that the growing concerns pertaining to AI will resolve themselves. In fact, it’s far more likely that with the breakneck pace in which the technology is developing, the concerns will actually become more apparent with time.
As Cynthia Rudin, a computer science professor and AI researcher at Duke University, told CNN on Tuesday: “Do we really need more evidence that AI’s negative impact could be as big as nuclear war?”

https://www.cnn.com/2023/05/30/media/artificial-intelligence-warning-reliable-sources/index.html#:~:text=%E2%80%9CThere%20are%20many%20'important%20and,that%20need%20to%20be%20addressed.%E2%80%9D
Given these, is mankind about to go completely extinct due to AI randomly launching nuclear weapons like how it did in Terminator series very soon? Why or why not?
P.S. There is this comment as well:

People are going to say no because it would be inconvenient, but I don't see what's stopping AI from ending all life in the next couple of years. Alignment is an unsolved problem, and an unaligned AI will most likely try to kill anything it sees as a threat to its mission.

https://old.reddit.com/artificial/comments/13xsbnt/is_ai_going_to_cause_the_complete_extinction_of/jmjzpmo/?context=3

We all should know that IMAX announced 31 or so theaters which will show Oppenheimer in 70mm IMAX film.
However there is confusion over ticketing so far.
What I know:
Some theaters listed are still repairing their projectors
Also Regal New Roc in New Rochelle NY is NOT getting a 70mm IMAX print. That is an error on whoever listed the movie.
EDIT: The theater I want to go to, Regal Mall of Georgia, has IMAX listed but not 70mm, leading me to think the projector needs to be fixed.

After months of my surgery getting pushed back, I finally got top surgery!! I’m 2 days post-op, and (surprisingly) not in much pain !! I got my surgery in Rochester, NY with Dr. Christiano. I highly recommend Dr. Christiano to anyone that is in the tri-state area / New York region. Him and his staff were amazing!
I haven’t gotten to see my results yet, but my post-op appointment is in 7 days! I’m really happy and wanted to share!

Have been trying for three hours and still getting the error message!

About Amber Heard

Have you HEARD about her? [External: Twitter]
Who is Amber Heard? [External: amberheard.info]
All of Amber Heard's Projects and Where to Watch & Support Them.
Amber Heard in the book 200 Women Who Will Change the Way You See the World, 2017.
Amber Heard Can Be Quite Inspiring, When Seen As a Human Being.
Amber Heard reads the letter of Chanel Miller in 2016 and presents her with the Glamour Woman of the Year award.
Amber Heard’s Grace and Class.
Amber Heard's Settlement Full Instagram Post.
Books Amber has been seen reading.
Subreddit dedicated to Amber Heard.
Twitter Thread of Threads About Amber Heard. [External: Twitter]
Some of Amber Heard's Activism. [External: Twitter]
Why Amber Heard Said She Was "So Wrong, Just So Fucking Wrong".
Sadness over the acting career Amber has missed and is currently missing out on.
Despite everything she's going through, Amber's still managing grace.
Action plan to make sure this doesn't happen again.
A Holiday Gift for Amber Heard.
Bernardo Triana did a live video talking about his experience with Amber.
Man (Krishna Patel) defends Amber Heard, attests to her kindness.
How Amber Heard looks in real life. [External: Twitter]
Just a thread of Amber Heard being unbelievably cute. [External: Twitter]

The Case for Amber Heard

Why We Believe Amber Heard: Part 1 and Part 2.
Why You Should Believe Amber Heard.
Why I Believe Amber Heard.
Dr. Bonnie Jacobs' Notes (2011-2014).
Dr. Bonnie Jacobs' Notes (Unsealed) (2011-2019).
A Video Summary of Dr. Bonnie Jacobs' Unsealed Notes by Medusone.
Medusone's Neutral Breakdown of the Entire Relationship Timeline With Receipts.
A complete timeline of the Johnny Depp and Amber Heard relationship and abuse allegations from both sides. [External: Twitter]
The Jurors' Reasoning for Why They Ruled For Depp is Deeply Flawed. [Twitter version here]
Amber Heard's Testimony In Virginia: Part 1 & Part 2.
Evidence for May 21, 2016, the night that Amber Heard left Johnny Depp for good. [External: Twitter]
Amber Heard's Interrogatory Statements.
Depp v Heard: How is this defamation? - A post-separation timeline with sources. [External: Fauxmoi].
Intimate Terrorism, DARVO, and Violent Resistance: Part 1 (2011-2013) & Part 2 (2014).
Amber Heard's violence against Johnny Depp was a reaction to years of being subjected to physical, sexual, psychological, and emotional abuse from him. [External: Twitter]
Amber Heard only hit Johnny Depp in self defence. [External: Twitter]
Witnesses to Johnny Depp's Violent Behavior, Abuse of Amber Heard, and the After Effects. [External: Twitter]
Revisiting Stephen Deuters' texts and the time Depp infamously kicked Amber on a plane.
List of Receipts.
Paige Heard saw timely photographs of bruises and texts about Johnny Depp's actions from Amber Heard.
About the Nose Amber Said She Thought Was Broken.
All the times you can see the cuts that Johnny Depp gave Amber Heard in Australia.
The Gold-Digger Files: Johnny Depp, Amber Heard, Michele Mulrooney and the Post-Nup Negotiations.
Johnny Depp strangled Amber Heard on her honeymoon.
Johnny Depp fans were noticing bruises on Amber Heard as early as 2013.
Johnny Depp admitted Amber Heard's photographs were consistent with being headbutted.
Dr. Amy Banks, a world-renowned relationships psychiatrist, believes Amber Heard.
Nurse Lisa Beane on being told by Dr. Kipper that Depp injured Amber Heard.
The context to the "I hit you" audio that Johnny Depp edited out of his leaked audios.
Does This Look Like a Woman "Obsessed" With Johnny Depp?
This Backstage Photo of Amber Heard on James Corden's 'The Late Late Show' in December 16, 2015.
Was Amber Heard really that unbelievable as a sexual assault victim.

The Case Against Depp

A Look At The Inconsistent And Conspiratorial Nature Of Those Who Support Johnny Depp.
Some of the Many Problems With Depp's "Hoax Theory." [A Comment]
More Problems With the "Hoax Theory."
Full text conversation between Marilyn Manson and Johnny Depp discussing Amber and ERW.
How himpathy plays a role in the Depp-Heard case.
Let's talk about how Johnny terrorized Amber with coercive control.
Let's Talk About Johnny Depp's Financial Abuse of Amber Heard.
More of Johnny Depp's Financial Abuse of Amber Heard: The Mustang Repair Costs.
Depp & Love Bombing: A Deep Dive into Magazines, Interviews, Texts, and More about Depp’s Relationship Cycles.
Frequent property destruction is abusive and part of domestic violence.
Johnny Depp Acknowledging That the Allegations Would Ruin Amber Heard's Career NOT his.
A List of All the Evidence Showing that Johnny Depp Injured That Finger. [A Comment]
The Sexual Objectification & Dehumanization of Amber Heard. [External: Twitter]
The Truth About the Poop Incident. [External: Twitter]
More Truth About the Poop Incident. [External: Twitter]
Even More Truth About the Poop Incident. [External: Twitter]
The Case of the Witnesses Who Testified in the UK Trial but Were Rather Conveniently Missing From the Virginia Trial: 1. Hilda Vargas; 2. Trinity Esparza;
I struggle to think of a single accusation from Johnny Depp that wasn't projection.
The Australia Dogs Case.
Johnny Depp's violence against co-workers; More of Johnny Depp's violence against co-workers; Even more of Johnny Depp's violence against co-workers.
Johnny Depp's narcissism.
Amber Heard was being hated from the start for being a “homewrecker”.
Johnny Depp's Fading Star Power in Charts.

Johnny Depp's Lies

(Some of) The lies of Johnny Depp: A Compilation.
More of the Lies of Johnny Depp: A Thread. [External: Twitter]
Johnny Depp's Lies in the UK Trial. [External: Twitter]
Some of Johnny Depp's Glaring Inconsistencies that His Supporters Overlook Or Excuse.
In response to "how can you believe her lies??". [External: Fauxmoi/]
The Photoshopped Photo. [External: Twitter]
UK vs. VA Trial - Johnny Depp's Childhood Exposure to Domestic Violence.
Johnny Depp lying about his cast.
Johnny Depp lied that he's never ever - not even in self-defense - struck Amber Heard or any woman.
Johnny Depp Lied That He Wasn't Addicted to Cocaine.
The lie that Amber Heard getting the TRO against Depp in 2016 ended his life. [External: Twitter]
The lie that Amber Heard ruined Johnny Depp's career. [External: Twitter]

Johnny Depp's Witnesses' Lies

The Lies of JD's Witnesses. [External: Twitter]
Kate James: The Sexual Assault Lie [A Comment] and The Spitting Lie. Her Rude Testimony.
Kate James: A Deep Dive. [External: Twitter]
Shannon Curry, Part 1: A Forensic Psychologist With 25+ Years Experience and 500+ Forensic and Psychological Evaluations Compares Shannon Curry's Methods to Dr. Hughes'. [External: YouTube]
Shannon Curry, Part 2: Her Testimony and Her Opinions Before She Met Amber Heard [A Comment].
Shannon Curry, Part 3: Her Praising Emily D. Baker During the Trial (on May 28, 2022). More of Her Unethical Twitter Activities During and After the Trial.
Shannon Curry, Part 4: Curry v. Dr. Hughes, Who Should You Believe? [External: Twitter]
Stephen Deuters. [A Comment]
The Kevin Murphy & Starling Jenkins Testimony Swap.
Starling Jenkins: The Missing Phones.
David Kipper.
Adam Waldman and the 75+ Questions He Refused to Amber.
Adam Waldman and His Shady Putin-Linked Dealings.
Sean Bett.
Isaac Baruch.
Morgan Higby Night.
Morgan Tremaine: His Lie, The Depp Tattoo and His 15 Minutes of Fame.
Debbie Lloyd.
Jennifer Howell: About Her Letter.
Samantha McMillen.
Monroe Tinker (during deposition).

Johnny Depp's Past and Friends

Depp In His Own Words and Those of His Coworkers (1995-2006).
This has always been who he is: a deep dive into magazines, tabloids and blogs regarding Depp’s reputation.
Johnny Depp's legal woes: Arrests and settlements.
Johnny Depp Himself Ruined His Own Career. [A Comment]
Johnny Depp's Unusually Long List of Abusive Friends.
Gregg Ellis. The Restraining Order Against Him.
J. K. Rowling.
Lori Anne Allison & Morgan Higby Night.
Lori Anne Allison.
Johnny Depp’s Bodyguard Jerry Judge Offered Money to Gold Coast Bulletin Reporter in 2016.

Anti-Amber Myths Debunked

The Unsealed Documents

The unsealed documents thread (2022). [External: Twitter]
Even more unsealed documents (2023). [External: Twitter]
Johnny Depp attempted to use revenge p*rn against Amber Heard.
Dr. Kipper's Deposition Evidencing the Extent of Johnny Depp's Drug Use and Its Negative Effects.
Johnny Depp Drugged Ellen Barkin With Quaaludes.
Evidence of Johnny Depp's memory problems that was hidden from the trial.
Stephen Deuters' Deposition Showing Him Expressing Belief that Depp Injured That Finger.

The VA Trial: Selected Important Issues

To watch the trial without commentary to maintain objectivity, click this. (External: YouTube]
Summary of Amber Heard's Motion to Set Aside Verdict.
Grounds for Amber Heard’s Appeal.
The Real-Time Effects of the Trial On a Domestic Abuse Survivor.
How Johnny Depp Fans Reacted When the Judge Granted Amber Heard's Request to Keep the Jurors' Identities Sealed for One Year After the Trial.
About that Imposter Juror.
Why Amber Heard was Looking at the Jurors So Often.
Why the Jurors Very Likely Were On Social Media During the Trial.
Proof that at Least One of the Jurors was on Social Media While in Court.
Did the Jurors Pay Attention During the Trial and Look at the Evidence? Not Likely. I mean, Not Likely At All.
Why Dr. Bonnie Jacobs Was Not Called to Testify By Amber Heard's Team.

The UK Trial: Selected Important Issues

The Judgement: Web Page [External: bailii.org] and PDF [External: judiciary.uk].
Dismissal of Johnny Depp's Application to Appeal.
NGN / Dan Wootton closing submissions.
More about NGN / Dan Wootton closing submissions.
Raeden Greer's Summary of the UK Trial Judgement.

Johnny Depp's Anti-Amber PR Campaign: The Evidence

The Company that Johnny Depp Used for His PR.
Assessment of the credibility of Dr. Teresa C. Silva.
The incel hate group of youtubers that spawned anti-Heard content.
Brian McPherson ("Incredibly Average") is Lying and I can Prove it: Part 1 & Part 2.
The Skewed Trial Viewership Stats that Show that Far More People Watched Pro-Depp Clips and Content than Watched All the Trial.
The Power of Social Media in the Spread of Propaganda.

Support For Amber

A list of public figures who support Amber Heard. [External: Fauxmoi]
The Open Letter for Amber Heard.
Whitney Heard.
Constance Wu.
Phoebe Bridgers.
Emily Ratajkowski (aka EmRata).
Julia Fox.
Amy Ziering.
Zara Larsson.
Constance Hall.
Masterlist of youtubers who HAVE supported Amber Heard.
Mega-List of Some Major Pro-Amber Heard Twitter Accounts.
Leftists should have been Amber's biggest supporters.

Those Against Amber

Celebs who liked Johnny Depp's post (updated list). [External: Fauxmoi]
What celebrities and other public figures have said about Depp v Heard (includes few pro-Amber celebs). [External: Fauxmoi]
Celebrities who supported Johnny Depp/mocked Amber Heard. [External: Twitter, Suspended]
Celebrities who have supported Depp / Made fun of Amber Heard. [External: Twitter]
Robyn Rihanna Fenty.
Serena Williams.
The Awful Things That Some of JD's Friends and Celebrity Supporters Have Done.

Those Who Mocked Amber

YouTubers who mocked Amber Heard and her testimony.
TikTokers who Mocked Amber Heard and her testimony: Part 1 & Part 2. [External: Twitter]
Zachary Levi.
Doja Cat.
Melissa Chen.
Raven-Symoné.
Andrea Burkhart.
The Problem with Emily D. Baker.
CodeMiko.

Those Who Changed Their Minds

People Who at First Fell for the Pro-Depp propaganda but Later Changed Their Minds.
Former Depp supporters who changed their minds AFTER the trial.
Not Even Emily (@uhhmmily).
My Grandma Opened my Eyes.

Bullying And Harassment Against Amber and Her Supporters

Death threats towards Amber and Oonagh Heard on Twitter.
The worst artwork/takes I've seen made about Amber Heard, and the global humiliation she had to endure (Major TW: graphic misogyny).
The normalized sexual objectification of Amber Heard by Johnny Depp’s supporters.
The Coloring Book Dedicated to Abusing Amber Heard.
The Game Abusing Amber Heard.
Death threats against Amber Heard in 2020. [External: Twitter]
Those who mocked Amber Heard on Halloween. [External: Twitter]
Megathread documenting the abuse and harassment faced by those who supported Amber Heard.
Thread of some of the abuse and harassment targeting Amber and her supporters . [External: Twitter]
Mélanie Inglessis said that she faced online harassment, received death threats, feared for her safety, and that testifying on behalf of Amber Heard puts her career in jeopardy.
Attacks Against the Signatories of the Open Letter for Amber Heard.
Johnny Depp supporters have started harassing Amber Heard’s ex-girlfriend Bianca Butti who is recovering from breast cancer.
Attacks Against Cara Delevingne.
The Attempted Racist Doxxing of Kamilla.

Past Lawsuits

Depp v. TMG (His Past Financial Managers).
Gregg Rocky Brooks vs. John C. Depp et al: The Case in a Nutshell; Depp's GQ Slip-Up; The Settlement.
Who let the dogs in? A breakdown of the Australia dog smuggling controversy.
About Amber's Insurance Suits.

So yesterday I had my surgery at Dr. Taj office in D.C. I couldn't be happier with his team . They made me completely comfortable, and the only minor thing is I had to wait about 3 hours until my surgery, since he had someone ahead of me that took him longer than he expected. At that point, I was already fasting for 18 hours, and it was the only thing that bothered me. I was super hungry . Sitting in the clinic and waiting for hours made me anxious and disturbed. 2hours since I got there, they decided to put the IV in me. Then, 1h later, I entered the surgery roomand I didn't even count to 5. I was already knocked out .. I love it!
Got up a few hours later. Bit uncomfortable feeling and pain. But they gave me pain killers. This morning, I think I had minor erraction, and it was hard for me to urinate. But I succeeded eventually. Slowly.
This morning, I am going back to the office to change the bandage wrap around my penis. Then, in 3 days, I will remove the drain and will be clear to go back home to NY. I decided to do the surgery at Taj's office since I chatted with several guys who came from NY for that. And I didn't do it in NY. In my View Dr. Taj is the most experienced (following social media, following blogs, reviews, and feedbacks .
I will keep updating you guys. I will upload photos, but not yet. I need the wrap to go away first.
For those who want to know. I was told that he was able to insert the Penuma Plus XL.
Good luck to everybody!

https://www.chiropracticbiotuneups.com/holistic-health-services/asyra-bioenergenic-scanning-ithaca-ny
Asyra Bioenergetic Scanning

The Asyra system is the world’s leading bioenergetic screening device. It looks for imbalances in your physiology and detects frequencies that may suggest the presence of toxins. While it does not provide a diagnosis of any condition, it can be a helpful tool to evaluate and hence improve health outcomes for patients. In conjunction with the information the Asyra system provides, Dr. Katz will often create a personalized homeopathic remedy or prescribe a nutritional supplement to address the patient’s specific potential imbalances. After almost 20 years of using the Asyra method, Dr. Katz believes it to be one of the most important ‘tools’ in his repertoire of healing modalities.

https://www.chiropracticbiotuneups.com/holistic-health-services/asyra-bioenergenic-scanning-ithaca-ny

In the aftermath of the disaster of the Pearl Harbour attack, the U.S. triggered the Manhattan Project, a highly classified weapons research program. One of the programs under the project was Trinity, directed by the physicist Robert Oppenheimer. The objective was to create the world’s first nuclear bomb.
Oppenheimer was successful in his endeavor, as he later said, quoting a verse from the Bhagavad Gita:

"Now I have become Death, the destroyer of worlds."

In August 1945, atomic bombs "Little Boy" and "Fat Man" were used in the bombings of Hiroshima and Nagasaki. And the rest we know is history. On questioned later if he was the first to detonate a nuclear bomb on earth, the inscrutable Oppenheimer replied vaguely, refusing to elaborate further:

“Yes, in modern times.”

What did Dr. Oppenheimer want to say? The interesting point to note was that Dr. Oppenheimer was a keen reader of the Hindu texts of Bhagavad Gita and Mahabharata and frequently quoted verses from them in his lecture.
Did he suspect that there had been a prehistoric nuclear attack that we were not aware of? The Hindu texts mention detailed descriptions of explosives, burning weapons, and devices that decimate entire armies, contaminate food and water, and make people lose their hair and vitality. Some of the descriptions and after-effects sound precisely like the atomic blasts experienced in Hiroshima and Nagasaki.
So, did India's ancient Indus Valley civilization get annihilated due to a nuclear disaster? If Oppenheimer believed in this, he must have had a good reason for it.
Read more about the mysterious destruction of the Indus Valley civilization.....
https://exemplore.com/advanced-ancients/The-Mysterious-Disappearance-of-the-Ancient-Indus-Valley-Civilization

I'm trying to wrap my head around this and it's very difficult. I was raised to be accepting of the community my entire life and I have been. My parents had gay friends, I went to multiple gay weddings as a teenager when it was legalized in NY. One of my very close friends is a lesbian and has a long time partner. I thought I judged no one for their sexual preference.
I've been married to my husband for 10 years. It has not been the perfect marriage, but we love each other. I knew he performed oral on his male friend when they were really really drunk before we met and I knew he did it again when he was again extremely drunk about a year after we started dating, but before we lived together with the same person. He told me it was all because of the alcohol and he would never have done it sober and that hes 100% straight. I forgave him and we moved on. About 5 years ago he told me he cheated on me and had a 3some with that same friend and a woman, alcohol was involved again. I was hurt, not just about the cheating, but that he wanted to have (oral)sex with his friend and sex with another woman and not even ask me. He kept reassuring me that it's all because of the alcohol and that he's totally straight and never has sexual thoughts of men. 3 years ago he was drunk again and performed oral sex on another friend who is gay and married to another man. He's cheated before with women too so I've become numb to it, but alcohol is always involved.
Last year my husband decided to get sober (yay!) so he hadn't drank in a year. That fell apart this weekend when he started drinking again and yesterday he told me he cheated on me in February of this year. Upsetting because he's always blamed the cheating on alcohol, but it's happened before so not like I was totally shocked. I asked who she is and my husband said it's not a she. I was stunned now. He performed oral sex on his friend while he was completely sober.
He told me he's bi after denying it for years. I feel so stupid for believing him when he was literally hooking up with a guy over and over. Then I feel ashamed for being mad at him for being bi. I hate myself for having any negative thoughts about his sexuality because that's not who I am. I accepted it when I thought it was just alcohol induced "in the moment" blowing a guy, but to know he was dead sober and performing oral sex on another man makes me burst into tears. I think we may end up getting a divorce. Not because he's bi, but because he lied to me for 10 years and I feel hurt he couldn't have just told me the truth all these years ago instead of convincing me he's straight.
IDK how to deal with this. I welcome all feedback including negative about me.
TL;DR my husband has performed oral sex on men before, but always convinced me he's straight and it's just alcohol induced. After getting sober he did it again and then told me he's bi. I'm upset he lied to me for 10 years about his sexuality.

Hey, I'm a bot! Should there be any problem with this, contact Volcyy#2359 on Discord.

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The last count was retrieved on 2023-05-01.

Dr oppenheim middletown ny

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Christopher Smith, the Peacemaker

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Misc

About Amber Heard

The Case for Amber Heard

The Case Against Depp

Johnny Depp's Lies

Johnny Depp's Witnesses' Lies

Johnny Depp's Past and Friends

Anti-Amber Myths Debunked

The Unsealed Documents

The VA Trial: Selected Important Issues

The UK Trial: Selected Important Issues

Johnny Depp's Anti-Amber PR Campaign: The Evidence

Support For Amber

Those Against Amber

Those Who Mocked Amber

Those Who Changed Their Minds

Bullying And Harassment Against Amber and Her Supporters

Past Lawsuits