All good and well. Take care.
Not to trouble you further but I feel I need to add a little addendum, a suggestion from an outsider on how the dhamma could be better presented to outsiders without betraying core principles.
I feel it's a question of emphasis, of focusing less on the associated goal of ending rebirth and more on the central goal of ending suffering and the highest bliss this entails, as well as on the larger context in which this all makes sense.
The late Buddhist scholar Edward Conze used the Latin term "summum bonum", to refer to nibbana/nirvana. It's the idea of the highest good, the greatest happiness one can obtain from a human birth, the culminating good that includes all the goods that preceded it, after which there is nothing more to strive for.
It's very telling that even in the earliest suttas the Buddha is furnished with innumerable former lives, through which he's done and experienced everything possible for a human being. In short, he's been there and done that. To become a universal monarch would just be more of the same.
This back story is more important I think than the usual quotes and arguments Buddhists advance to explain their tradition. Certainly the emphasis on the unsatisfactory nature of samsara is part of gradual training, but samsara, and in particular precious human birth, is the necessary process which entails not just suffering but also passing goods, including Buddhist training, that leads toward the ultimate good, the summum bonum.
Now of course I would be presumptuous if I were to pretend that I know better than qualified teachers, or that such teachers don't take all this into account. Rather my point is that this grand context as well as the true nature of the ultimate goal commonly goes missing in general introductions to the Buddhist path and what it means. Or perhaps more accurately it's rarely spelled out in sufficiently clear and precise terms, but is more often than not shrouded in mystification or dealt out in a piecemeal, dumbed-down fashion. Lacking this grand context, the inference outsiders draw of "nihilism" or seeking "annihilation" is almost inevitable.
Anyone interested in Theravadin Buddhism beyond merely adopting a few psycho-therapeutic techniques, or pursuing a better rebirth, needs to understand this grand context. They need to determine whether they accept its underlying assumptions, whether this world picture makes sense to them, and whether they too, like the Buddha, have been there and done that and truly are ready to enter the culminating path.