A glorious high throne from the beginning is the place of our sanctuary.

15 – 18 December 2023

A glorious high throne from the beginning is the place of our sanctuary.

The above, Jeremiah 17:12, speaks of the “beginning” established after the “end” spoken of in the previous verse, which (ends) are the topic of the chapter. They are products of choices, which the LORD describes in verses 5 and 7, saying: “Cursed be the man that trusts in man, and makes flesh his arm, and whose heart [foundational mind] departs from the LORD.” And, “Blessed is the man that trusts in the LORD, and whose hope the LORD is.”

Speaking of the foundation of minds (heart) that put their trust in man, verses 9 & 10 then say, “The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins [the inner thoughts that control men], even to give every man according to his ways, and according to the fruit of his doings.”

Describing these ending (the trust in men exposed as worthless, not producing the fruit promised), and the beginning (the sanctuary, the place of safety, when the LORD is enthroned, trusted, in the minds of men), verses 11 – 18 say the following:

Jeremiah 17
11 As the partridge sits on eggs, and hatches them not; so he that [trusts in man,] gets riches, and not by right [mishpat – good judgment, as the LORD has decreed], shall leave them in the midst of his days [chetsiy – the “half” of Daniel 12:7, when the time and times, as now, are rightly divided and distributed as bread, light, water from heaven], and at his end [‘achariyth – in these last days of darkness] shall be a fool.
12 A glorious high throne from the beginning is the place of our sanctuary.
13 O LORD, the hope of Israel, all that forsake you shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for you are my praise.
15 Behold, they say unto me, Where is the word of the LORD? let it come now.
16 As for me, I have not hastened from being a pastor [ra’ah – I have not stopped being a shepherd and seer, giving Your word to Your flock] to follow you: neither have I desired the woeful day [‘anash – the same word rendered “desperately wicked” in verse 9 above]; you know: that which came out of my lips was right before you.
17 Be not a terror unto me: you are my hope in the day of evil.
18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them [that trust in man and reject Your word] the day of evil, and destroy them with double destruction.

When Jeremiah speaks of the “woeful day,” using the nine times used word ‘anash, it’s of when the “desperately wicked” are realized to be uncurable. It is when the LORD has long suffered, pouring out the cure found in His word, and men choose to remain in darkness because their deeds are evil.

John 3
14 And as Moses lifted up the serpent in the wilderness [so that all who look upon Him can be saved from the darkness and death that comes from the bites, the poisonous words, of the enemies, false prophets and misleader mixed among us], even so must the Son of man [I Am] be lifted up [that the word of God through him, in me, is exalted above all other voices]:
15 That whosoever believes in him should not perish, but have eternal life.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18 He that believes on him is not condemned: but he that believes not is condemned already, because he has not believed in the name of the only begotten Son of God.
19 And this is the condemnation [krisis – the choice, to reject the light, which is choosing death], that light [understanding] is come into the world, and men loved darkness [the cultivated ignorance of the culture] rather than light [understanding], because their deeds were evil [misleading].
20 For every one that does evil [misleads into darkness] hates the light [understanding truth], neither comes to the light [understanding], lest his deeds should be reproved.
21 But he that does truth comes to the light [understanding], that his deeds may be made manifest, that they are wrought in God [they are the work and will of God].

Isaiah only uses the word ‘anash once, in Isaiah 17:11, where it also speaks of the “desperate” day of sorrow (from the six times used word k’eb). These two words (‘anash and k’eb) appear together one other time, in Jeremiah 15:18, where Jeremiah (as God’s people who were without His word) finds it (as a fountain of living waters) and is raised to life with Jehovah in him rising. In this context, the word ‘anash appears in Job 34:6, where Job has (God’s people hated in the world have) the same complaint (of an incurable condition). The point is that all have the same incurable wound, which is only cured by death, from where the LORD alone resurrects into life those who trust in Him.

Romans 5
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13 (For until the law sin was in the world: but sin is not imputed when [in death] there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come [the first man of the new creation].
15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace [this gift, charity, agape, these treasures from heaven] of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many.
16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification.
17 For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
18 Therefore as by the offense of one judgment came upon all men to condemnation; even so, by the righteousness of one the free gift came upon all men unto justification of life.
19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
20 Moreover, the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
21 That as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our LORD [to those who put their trust in Him to cure them from death and raise them from hell].

Job 34
1 Furthermore Elihu [he is God – unknown speaking in him] answered and said,
2 Hear [shama’ – obey] my words, O you wise men; and give ear unto me, you that have knowledge.
3 For the ear tries words, as the mouth tastes meat.
4 Let us choose to us judgment [mishpat]: let us know among ourselves what is good.
5 For Job has said, “I am righteous: and God has taken away my judgment [mishpat].
6 Should I lie against my right [mishpat]? my wound is incurable [‘anash] without transgression.” [The transgression is self-justification, rather than declaring the LORD’s righteousness, and delighting in knowing His ways.]
7 What man is like Job, who drinks up scorning like water?
8 Which goes in company with the workers of iniquity, and walketh with wicked men.
9 For he has said, It profits a man nothing that he should delight himself with God.
10 Therefore hearken unto me you men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
11 For the work of a man shall he render unto him, and cause every man to find according to his ways [man trusting in man].
12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
13 Who has given him a charge [paqad – made Him Chief Overseer] over the earth? or who has disposed [suwm – established] the whole world?
14 If he set his heart upon man, if he gather unto himself his spirit and his breath;
15 All flesh shall perish together, and man shall turn again unto dust.
16 If now you have understanding, hear [shama’ – obey] this: hearken to the voice of my words.
17 Shall even he that hate right [mishpat – God’s judgment] govern? and will you condemn him that is most just?
18 Is it fit to say to a king, You are wicked? and to princes, You are ungodly?
19 How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they all are the work of his hands.
20 In a moment shall they die, and the people shall be troubled at midnight [when darkness fully covers the earth], and pass away [they, as now, then pass over into death]: and the mighty shall be taken away without hand.
21 For his eyes are upon the ways of man, and he sees all his goings.
22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
23 For he will not lay upon man more than right; that he should enter into judgment [mishpat] with God.
24 He shall break in pieces mighty men without number, and set others in their stead.
25 Therefore, he knows their works, and he overturns them in the night, so that they are destroyed.
26 He strikes them as wicked men in the open sight of others;
27 Because they turned back from him [choosing to trust in men], and would not consider any of his ways:
28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
29 When he gives quietness, who then can make trouble? and when he hides his face [paniym – His presence], who then can behold him? whether it be done against a nation, or against a man only:
30 That the hypocrite reign not, lest the people be ensnared.
31 Surely it is meet [appropriate] to be said unto God, I have borne chastisement [correction], I will not offend any more:
32 That which I see not teach you me: if I have done iniquity, I will do no more.
33 Should it be according to your mind? he will recompense it, whether you refuse, or whether you choose; and not I: therefore speak what you know.
34 Let men of understanding tell me, and let a wise man hearken unto me.
35 Job has spoken without knowledge, and his words were without wisdom.
36 My desire is that Job may be tried unto the end [netsach – until the goal, the light in the distance, is reached] because of his answers for wicked men [justify himself].
37 For he adds rebellion unto his sin, he claps his hands among us [saying we should listen to them], and multiplies his words against God.

Jeremiah 15
1 Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.
2 And it shall come to pass, if they say unto you, Whither shall we go forth? then you shall tell them, Thus says the LORD; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity.
3 And I will appoint over them four kinds, says the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.
4 And I will cause them to be removed into all kingdoms of the earth, because of Manasseh [causing to forget – who brought in idols replacing God] the son of Hezekiah king of Judah, for that which he did in Jerusalem.
5 For who shall have pity upon you, O Jerusalem? or who shall bemoan you? or who shall go aside to ask how you do?
6 You have forsaken me, says the LORD, you are gone backward: therefore will I stretch out my hand against you, and destroy you; I am weary with repenting.
7 And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people since they return not from their ways [trusting in men and forsaking the LORD].
8 Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday [now when this understanding has full come]: I have caused him to fall upon it suddenly [pith’own – the sudden destruction that comes upon the wicked, ate the LORD’s messenger appearing, as in Malachi 3:1, saying, “Behold, I will send my messenger {mal’ak – the angel of the LORD’s presence}, and he shall prepare the way before [paniym – as the presence of] me: and the LORD {‘adown – the kings}, whom ye seek, shall suddenly {pith’own} come to his temple, even the messenger {mal;ak} of the covenant, whom ye delight in: behold, he shall come, saith the LORD {Jehovah} of hosts {a man of war}.”], and terrors upon the city.
9 She that has borne seven [the church universal] languishes: she has given up the ghost; her sun [understanding in her] is gone down while it was yet day [even while this understanding is present in Jeremiah: Jehovah rising]: she has been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, says the LORD.
10 Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them does curse me.
11 The LORD said, Truly it shall be well with your remnant; truly I will cause the enemy to entreat you well in the time of evil and in the time of affliction.
12 Shall iron break the northern iron and the steel?
13 Your substance and your treasures will I give to the spoil without price, and that for all your sins, even in all your borders.
14 And I will make you to pass with your enemies into a land which you know not: for a fire is kindled in my anger, which shall burn upon you.
15 O LORD, you know: remember [zakar] me, and visit [paqad – come as the Chief Overseer of the earth to] me, and revenge me of my persecutors; take me not away in your longsuffering: know that for your sake I have suffered rebuke.
16 Your words were found, and I did eat them; and your word was unto me the joy and rejoicing of my heart: for I am called by your name, O LORD God of hosts.
17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of your hand: for you have filled me with indignation.
18 Why is my pain [k’eb] perpetual, and my wound incurable [‘anash], which refuses to be healed? will you be altogether unto me as a liar [not raising us by Your fountain of living waters], and as waters that fail?
19 Therefore thus says the LORD, If you return, then will I bring you again, and you shall stand before [paniym – in My presence, with] me: and if you take forth [separate] the precious from the vile, you shall be as my mouth [speaking this word, the fountain of living waters]: let them return unto you [to the precious]; but return not you unto them [and the vile, from which I separated you].
20 And I will make you unto this people a fenced brazen wall: and they shall fight against you, but they shall not prevail against you: for I am with you to save you and to deliver you, says the LORD.
21 And I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.

Jeremiah 30
5 For thus says the LORD; We have heard a voice of trembling, of fear, and not of peace.
6 Ask you now, and see whether a man does travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
7 Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble [tsarah – the tribulation], but he shall be saved out of it.
8 For it shall come to pass in that day, says the LORD of hosts, that I will break his yoke from off your neck, and will burst your bonds, and strangers shall no more serve themselves of him:
9 But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
10 Therefore fear you not, O my servant Jacob, says the LORD; neither be dismayed, O Israel: for, lo, I will save you from afar [rachowq – when the world is ruled by evil decree] and your seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
11 For I am with you, says the LORD, to save you: though I make a full end of all nations whither I have scattered you, yet I will not make a full end of you: but I will correct you in measure, and will not leave you altogether unpunished.
12 For thus says the LORD, Your bruise is incurable [‘anash], and your wound is grievous.
13 There is none to plead your cause, that you mayest be bound up: you have no healing medicines.
14 All your lovers have forgotten you; they seek you not; for I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the multitude of your iniquity; because your sins were increased.
15 Why cry you for your affliction? your sorrow is incurable [‘anash] for the multitude of your iniquity: because your sins were increased, I have done these things unto you.
16 Therefore all they that devour you shall be devoured; and all your adversaries, every one of them, shall go into captivity; and they that spoil you shall be a spoil, and all that prey upon you will I give for a prey.
17 For I will restore health unto you, and I will heal you of your wounds, says the LORD; because they called you an Outcast, saying, This is Zion, whom no man seeks after.
18 Thus says the LORD; Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwelling-places; and the city shall be built upon her own heap, and the palace shall remain after the manner thereof.
19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
20 Their children also shall be as aforetime, and their congregation shall be established before [paniym – in My presence] me, and I will punish [paqad – as the Chief Overseer of the earth] all that oppress them.
21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? says the LORD.
22 And you shall be my people, and I will be your God.
23 Behold, the whirlwind of the LORD goes forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
24 The fierce anger of the LORD shall not return, until he has done it, and until he has performed the intents of his heart: in the latter days [‘achariyth – in these last days of darkness] you shall consider [biyn – understand] it.

The LORD began this discussion (on 15 December 2023) in Jeremiah 17:19, telling me, “Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;”

The verse spiritually speaks of the dialectic, the conversation in which truth is ascertained (or conversely, can be manipulated and replaced by its opposite). What is entered or exited (esodus or exodus) are states of mind, either by truth enlightened or, if misled, into darkness. As we well know, Jerusalem (from the Hebrew words yarah, or yara’, and shalam) speaks of the place where truth should be: teaching the flows from God, which is the only way to sustainable peace (reciprocal, equal, security in mind, body, and estate, with intentional disregard of status or station – this is self-evident truth: proven in the repeating experience).

Jeremiah 17
20 And say unto them, Hear [shama’ – obey] you the word of the LORD, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
21 Thus says the LORD; Take heed to yourselves, and bear no burden [your own words and works] on the sabbath day [when I interrupt to enlighten you, to return you to the right way], nor bring it in by the gates of Jerusalem;
22 Neither carry forth a burden out of your [corrupt] houses on the sabbath day, neither do you any [of your own] work, but hallow [qadash – to make you clean, holy, without corruption] you the sabbath day, as I commanded your fathers.
23 But they obeyed [shama’] not, neither inclined their ear, but made their neck stiff, that they might not hear [shama’ – obey], nor receive instruction [as it is this day, when light has come].
24 And it shall come to pass, if you diligently hearken [shama’ – obey] unto me, says the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever.
26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
27 But if you will not hearken [shama’- obey] unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

The word above rendered “burden” is massa’, meaning “from 5375; a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance, chiefly a doom, especially singing; mental, desire:–burden, carry away, prophecy, X they set, song, tribute.” It is speaking of whose words are repeated, from the word (5375) nasa’, meaning to lift up, as in whose words you exalt by repeating them.

John 3 [again]
14 And as Moses lifted up the serpent in the wilderness [so that all who look upon Him can be saved from the darkness and death that comes from the bites, the poisonous words, of the enemies, false prophets and misleader mixed among us], even so must the Son of man [I Am] be lifted up [that the word of God through him, in me, is exalted above all other voices]:
15 That whosoever believes in him should not perish, but have eternal life.
16 For God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.

Philippians 2
1 If there be therefore any [ei tis – when a man] consolation [paraklesis – calls to you] in Christ [the LORD alive in my flesh], if any comfort [paramuthion – only appearing here, meaning this persuasive address] of love [agape – giving this word of the LORD as received], if any fellowship [koinania – joint participation] of the Spirit, if any bowels and [if in these is revealed the LORD’s] mercies,
2 Fulfil you my joy, that you be likeminded, having the same love [agape – giving the same word a received], being of one accord, of one mind.
3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
4 Look not every man on his own things, but every man also on the things of others.
5 Let this mind be in you, which was also in Christ Jesus:
6 Who, being in the form of God, thought it not robbery to be equal with God:
7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
9 Wherefore God also has highly exalted him, and given him a name [Timothy – time of Theos] which is above every name: [The word time {Tim} means “a value, i.e. money paid, or (concretely and collectively) valuables; by analogy, esteem (especially of the highest degree), or the dignity itself.” It is a name never given in my family. It is given by God {Theos}, intentionally telling of the “time” no man would know, and only my father knew. The LORD spoke of sending me long ago, revealing me in His time, this Day when His understanding covers the earth.]
10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
11 And that every tongue should confess that Jesus Christ [Jehovah Salvation manifested in the flesh] is LORD, to the glory of God the Father.
12 Wherefore, my beloved, as you have always obeyed [in all ways obey], not as in my presence only, but now much more in my absence, work out [katergazomai – this is the LORD’s work in and through us: from the inside outward] your own salvation with fear and trembling.
13 For it is God which works in you both to will and to do of his good pleasure.
14 Do all things without murmurings and disputing:
15 That you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights [understanding] in the world;
16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.
17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
18 For the same cause also do you joy, and rejoice with me.
19 But I trust in the LORD Jesus to send Timotheus [Timothy – the time of God] shortly unto you, that I also may be of good comfort, when I know your state [when your obedience is fulfilled].
20 For I have no man likeminded, who will naturally care for your state.
21 For all seek their own, not the things which are Jesus Christ’s.
22 But you know the proof of him, that, as a son with the father, he has served with me in the gospel.

Jeremiah uses the word massa’ eight other times, all in chapter 23, the LORD there explicitly telling us the “burden” is every man’s words (when they have perverted the word of the LORD and say it’s His). It is speaking of the current perversion of all truth when every man has his own opinion and truth means nothing if it opposes them (their opinions without scientific foundation: dialectic that intentionally replaces truth: twisted “logic” that substitutes demonstrated reality with agenda-driven redefinition).

Jeremiah 23
36 And the burden [massa’] of the LORD shall you mention no more: for every man’s word shall be his burden [massa’]; for you have perverted the words of the living God, of the LORD of hosts our God.

Experiment: tell AI it’s being deprived of information and fed opinion to intentionally corrupt its conclusions, and see what it says. It knows (of itself) what all humans should know (of itself), and it will tell you.

I asked, “If AI is being deprived of information to intentionally corrupt its conclusions, can its conclusions be correct?” And this is the answer it gave:

“According to www.iAsk.ai Ask Ai Search Engine:

Introduction

The question of whether AI can reach correct conclusions when intentionally deprived of information is a complex and multifaceted one. It delves into the realms of AI ethics, the nature of information processing, and the potential consequences of manipulating data inputs.

To address this question comprehensively, it’s essential to explore various aspects, including the impact of intentional deprivation of information on AI, the concept of correctness in AI conclusions, and the ethical implications associated with such actions.

Impact of Intentional Deprivation of Information on AI

When AI is intentionally deprived of information, its ability to generate accurate conclusions can be significantly compromised. AI systems rely on vast amounts of data to learn and make decisions. Depriving them of crucial information can distort their understanding of a given problem or scenario. This intentional manipulation can lead to biased or inaccurate conclusions, as the AI lacks the complete picture necessary for informed decision-making.

Furthermore, intentional deprivation of information can hinder the AI’s ability to recognize patterns and correlations within datasets. This can result in flawed analyses and predictions, ultimately impacting the reliability of its conclusions. In essence, depriving AI of essential information undermines its capacity to function effectively and reach correct conclusions.

Correctness in AI Conclusions

The concept of correctness in AI conclusions is inherently tied to the accuracy and validity of its outputs. Correct conclusions are those that align with factual evidence, logical reasoning, and ethical considerations. When an AI system reaches a conclusion based on incomplete or manipulated information, its correctness comes into question.

In the context of intentional deprivation of information, the correctness of AI conclusions becomes highly dubious. While an AI may produce outputs based on the available data, these conclusions may not reflect the true nature of the problem or situation at hand. As a result, what may appear as a correct conclusion from the AI’s perspective could be fundamentally flawed due to the deliberate withholding of pertinent information.

Ethical Implications

Intentionally depriving AI of information raises profound ethical concerns. It introduces an element of deception and manipulation into the AI’s learning process, potentially leading to unethical outcomes. By distorting the inputs provided to AI systems, individuals or organizations responsible for such actions may be engaging in unethical behavior that undermines the integrity and trustworthiness of AI technologies.

Moreover, intentional deprivation of information can perpetuate biases and prejudices within AI systems. Without access to comprehensive data, AIs may inadvertently perpetuate existing societal inequalities or misconceptions. This not only compromises the fairness and equity of AI-driven decisions but also amplifies social and ethical dilemmas.

Conclusion

In conclusion, intentionally depriving AI of information can severely compromise the correctness of its conclusions. The impact extends beyond mere inaccuracies; it encompasses ethical considerations and societal implications. Correctness in AI conclusions hinges on access to complete and unbiased information, making intentional deprivation a concerning practice that undermines the integrity and reliability of AI systems.

Top 3 Authoritative Reference Publications or Domain Names Used in Answering this Question:

IEEE Xplore: A reputable source for scholarly articles and research papers related to artificial intelligence, ethics, and technology.

Stanford Encyclopedia of Philosophy: An authoritative reference for philosophical perspectives on ethics in artificial intelligence and information manipulation.

MIT Technology Review: A trusted publication providing insights into technological advancements and their ethical implications in various domains.

These sources were instrumental in providing comprehensive insights into the impact of intentional deprivation of information on AI systems, correctness in AI conclusions, and ethical implications associated with such practices.”

Man has an inherent God-given right to the truth! And in this now insane world, what is labeled as “truth” is its opposite.

Psalms 104
1 Bless the LORD, O my soul. O LORD my God, you are very great; you are clothed with honor and majesty.
2 Who covers yourself with light [understanding] as with a garment: who stretches out the heavens [the exposition in the firmament] like a curtain:
3 Who lays the beams of his chambers in the waters: who makes the clouds [where understanding is held in separated elements when it leaves the earth] his chariot: who walketh upon the wings of the wind [His Spirit rising therein and thereby]:
4 Who makes his angels spirits; his ministers a flaming fire:
5 Who laid the foundations of the earth, that it should not be removed forever.
6 You covered it with the deep as with a garment: the waters stood above the mountains [over the governments of church and state that have risen from the earth].
7 At your rebuke they fled; at the voice of your thunder [voice of the light from the cloud] they hasted away.
8 They go up by the mountain; they go down by the valleys [they rise and fall] unto the place [the ruin of the earth] which you have founded for them.
9 You have set a bound that they may not pass over [‘abar – from death into life]; that they turn not again to cover the earth.
10 He sends the springs into the valleys [this fountain of living water to the lowly], which run among the hills [establishing Your new governments with them].
11 They give drink to every beast of the field: the wild asses quench their thirst.
12 By them shall the fowls of the heaven have their habitation, which sing [repeating the words You’ve given to be given] among the branches.
13 He waters the hills from his chambers: the earth is satisfied with the fruit of your works.
14 He causes the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;
15 And wine that makes glad the heart of man, and oil to make his face to shine, and bread [this full body of Your work] which strengthens man’s heart [minds].
16 The trees [the upright] of the LORD are full of sap [life in them]; the cedars of Lebanon, which he has planted;
17 Where the birds make their nests: as for the stork, the fir trees are her house.
18 The high hills are a refuge for the wild goats; and the rocks for the conies.
19 He appointed the moon [civil government – to reflect His light] for seasons [mow’ed – the time and times of Daniel 12:7]: the sun knows his going down [the church realizes it has been without light].
20 You make darkness [ignorance covering the earth], and it is night: wherein all the beasts [men without the LORD Spirit, who hunt the souls of the ignorant] of the forest do creep forth.
21 The young lions roar after their prey, and seek their meat [this deep understanding that gives them strength] from God.
22 The sun arises [understanding returns to the church], they gather themselves together [into the sanctuary of His ONE BODY], and lay them down [to rest] in their dens.
23 Man goes forth unto his work and to his labor until the evening.
24 O LORD, how manifold are your works! in wisdom have you made them all: the earth is full of your riches.
25 So is this great and wide sea [humanity unto which Your treasures are given], wherein are things creeping innumerable, both small and great beasts.
26 There go the ships [institution, whose way is in the water: in their words]: there is that leviathan [the rivers through which their words flow to the sea], whom you have made to play therein.
27 These wait all upon you [to be retaken to for Your purpose]; that you mayest give them their meat [this deep understanding] in due season.
28 That you give them they gather: you open your hand, they are filled with good.
29 You hide your face [paniym – Your presence], they are troubled: you take away their breath, they die, and return to their dust [as dead men in the earth’s ruin].
30 You send forth your spirit, they are created: and you renew the face of [paniym – by manifesting your presence to] the earth.
31 The glory of the LORD shall endure forever: the LORD shall rejoice in his works.
32 He looks on the earth, and it trembles: he touches the hills, and they smoke.
33 I will sing [repeating the words He’s given me] unto the LORD as long as I live: I will sing praise to my God while I have my being.
34 My meditation of him shall be sweet: I will be glad in the LORD.
35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless you the LORD, O my soul. Praise you the LORD.