2026.10.27 Interesting anecdotes about President Park Chung-hee revealed

2026.10.27 박정희 대통령 관련 재미있는 일화 공개! Interesting anecdotes about President Park Chung-hee revealed

Huh Kyung-young’s Teachings on Scripture, Sacred Geography, Hope, and Discernment

Part One. Archival Lecture

1. Divine Presence and Human Recognition

Huh Kyung-young opens with a meditation on the relation between heaven, humanity, and the divine. He describes a being who is at once human and divine, and suggests that people may fail to recognize such a presence when it appears among them. A message that seems strange or unintelligible to ordinary observers may, in his account, carry spiritual significance. He invites listeners to look beyond immediate appearances and consider whether sacred meaning may be present in earthly life. This opening prepares the audience to interpret prophecy, landscape, scripture, and historical stories as signs pointing toward a spiritual order. The central question is whether people can perceive what they have been taught to overlook. [00:01:42–00:07:09]

2. The Promised Land as Sacred Landscape

Huh Kyung-young describes a promised land through images of mountains, flowers, forests, ridgelines, and water. The terrain appears alive: ridges curve like dragons, streams gather through the land, and the landscape joins heaven and earth. He connects this sacred geography with the Ten Victorious Places and describes the location as prepared for a new spiritual age. Mountains and water become part of a symbolic language through which the land is understood as a place of protection, renewal, and promise. These are poetic and theological descriptions, not a scientific account of geology or hydrology. The passage presents physical terrain as a spiritual sign connected to human destiny. [00:08:07–00:13:55]

3. The Advocate in John and the Coming of Judgment

Huh Kyung-young turns to the Gospel of John, chapter 16, verses 7 and 8. The passage speaks of Jesus departing, the coming of the Advocate, and the exposure of the world concerning sin, righteousness, and judgment. Huh Kyung-young interprets this sequence as indicating that a figure associated with judgment will come after Jesus’ departure. He compares this reading with a Korean prophetic writing attributed to Nam Sa-go and presents the apparent correspondence as spiritually significant. This is his theological interpretation; the lecture does not offer a historical-critical comparison of manuscripts, translations, or authorship. [00:18:18–00:20:00]

4. The Ten Victorious Places, Dragon Ridges, and Water

Huh Kyung-young explains the sacred landscape through a geomantic pattern in which mountain ridges curve like dragons and water flows between them. He describes two forms approaching and turning around one another, with the intervening water completing a balanced arrangement. He associates this pattern with complementary forces of balance and identifies the meeting of landforms and water as a spiritually charged location where a heavenly being may be present. In his account, the site’s significance lies in the relation among ridges, their direction, and the water between them. The claims about divine presence and sacred power are theological interpretations. [00:20:00–00:23:53]

5. Park Chung-hee and Yuk Young-soo: Meeting and Persistence

Huh Kyung-young recounts a story about Park Chung-hee and Yuk Young-soo meeting during the Korean War. In his telling, Park, then an army officer, visited a hospital in Busan where a wounded man was being treated. Yuk arrived to visit a relative, and Park was struck by her appearance. Huh Kyung-young continues with a family story: Yuk’s father opposed the match, partly because Park had little wealth or property, while her mother viewed him more favorably. These details are presented as the speaker’s anecdotal account; the lecture does not independently establish each scene or quotation. He uses the story to consider how social judgments change: what earlier generations might praise as steadfastness could now be viewed as stalking if someone persistently pursues a woman. [00:23:55–00:32:53]

6. Grief, Character, and Human Fortune

Huh Kyung-young describes the depth of Park and Yuk’s relationship and the sorrow that followed Yuk’s death. He recalls Park looking at autumn leaves and being reminded of her absence. He then reflects on character, suggesting that outward appearance and wealth do not necessarily reveal a person’s worth. In the anecdote, Yuk’s mother recognizes qualities in Park that her husband does not value. The speaker uses this contrast to caution against judging another person’s life or future too quickly. [00:33:03–00:36:34]

7. Joseph: From Enslavement to Restoration

Huh Kyung-young retells the story of Joseph, whose brothers reject him and sell him into slavery, yet who eventually rises to authority in Egypt. The reversal becomes a metaphor for listeners who feel enslaved by money, illness, bodily needs, or other hardships. Joseph’s rise represents release and restoration. Huh Kyung-young teaches that present suffering need not be the final measure of a person’s life and connects spiritual change to encountering the God-man. The lecture places these burdens within a religious account of hope. [00:36:55–00:43:11]

8. The Gift, the Bribe, and a Peaceful Life

Huh Kyung-young distinguishes a genuine gift from a bribe. A gift can be received happily because it carries no hidden obligation. A bribe may be disguised as a gift, yet leave the recipient anxious about what may be expected in return. He uses this contrast to speak about ethical conduct and inner peace, encouraging listeners to live as though life were a gift rather than a concealed debt. He also connects the idea to spiritual blessing within his religious framework. [00:44:26–00:46:51]

9. A Warning About Impersonation and Unverified Offers

Huh Kyung-young warns about people using his name to invite followers into online groups, sell products, or promise a larger return after payment. He says such offers are false and that he does not conduct business or sell goods in this manner. He describes a group chat in which many members were invited through an account using another person’s identity. His instruction is to avoid joining before checking, not to share phone numbers casually, and to report suspicious approaches. As a general precaution, identity should be verified independently before sending money, sharing personal information, or joining a group claiming affiliation with a public figure or community. [00:59:53–01:03:32]

10. Music, Succession, and Generational Change

Huh Kyung-young comments on singers and athletic competition, using teacher-successor relationships to illustrate how prominence shifts between generations. A younger performer may unsettle established figures, and a student may eventually surpass a teacher. He describes this as a world that turns and changes. The examples serve as images of succession, rivalry, and renewal, extending the lecture’s recurring theme of reversal. [01:03:32–01:05:57]

11. A Journey Across the Northern Landscape

Huh Kyung-young presents a poetic passage that journeys through Moscow, Harbin, rivers, the Russian Far East, and Northeast Asian mountain ranges toward a heavenly Jerusalem. He describes the imagery as a spiritual message received directly as revelation. The journey across broad plains and snow-covered terrain links distant regions through movement, color, rivers, and mountains. These are his religious claims about the poem’s origin and meaning. [01:05:57–01:10:53]

12. Blessings and Closing Message

Huh Kyung-young closes with prayers and blessings for attendees, their families, ancestors, and online viewers. Across the lecture, recurring themes include the difficulty of recognizing spiritual meaning, reading landscape and scripture as signs, the reversal of hardship through faith, discernment, and life without hidden obligations. The historical story, biblical narrative, geomantic imagery, music, and safety warning function as different vehicles for these teachings. They are preserved here as Huh Kyung-young’s spoken religious and philosophical views, not as scientific conclusions or independently verified historical findings. [01:11:04–01:13:48]

Part Two. Lecture Data Report

1. Keyword Frequency

Counts are based on Korean transcript text, excluding the requested terms for people, heaven house, and God-man. The transcript is machine-rendered and contains recognition errors, so noun counts are approximate; repeated audience responses and song text are included when present in the transcript. Top recurring content nouns and concepts, normalized by obvious spelling variants:

• Heaven: 35
• Song: 29
• Money: 25
• God: 23
• Joseph: 18
• Father: 17
• Water: 16
• Dragon: 15
• Land: 14
• Judgment: 12

2. Today’s Central Metaphor

Joseph’s rise from slavery to leadership is the lecture’s central metaphor for moving from life’s burdens toward spiritual hope and restoration. [00:36:55–00:43:11]

3. Lecture in Numbers

• 500 years: the approximate age Huh Kyung-young assigns to the Korean prophetic writing compared with the Bible. [00:18:24]
• 10 years: the period during which the speaker says a sound has been heard in the field. [00:20:52–00:21:03]
• 1950 and “the 1950s”: the approximate period when Park and Yuk supposedly met, as narrated in the lecture. [00:26:31–00:26:47]
• 1975: a year mentioned while discussing Yuk’s death and Park’s grief; the transcript is uncertain and conflicts with the event chronology implied elsewhere. [00:33:03]
• 13,400: a number the speaker gives for people who have become “initiates.” [00:43:23]
• 100 million won: the sum used in the warning about an alleged fake solicitation. [00:59:53]
• 1,000 or more invitees: the scale of the suspicious group invitation described in the talk. [01:00:51–01:01:27]
• 26: the number of repetitions of a syllable the speaker says he counted in a song. [00:55:50–00:57:04]
• 10 trillion and 1 kyung: large blessing amounts spoken during the closing prayer; the transcript does not provide a standardized unit explanation. [01:11:04–01:12:13]
• 80 billion: a figure appearing in a passage about anxiety and bribery; the transcript wording is unclear. [00:45:54]
• A few hundred years and several thousand years: broad time spans used in comparing the prophetic writing and the Bible. [00:18:24–00:19:50]

4. Signature Sentence

“These days, relentlessly pursuing a woman you like is stalking.”

Approximate translation: “But these days, if you relentlessly pursue a woman you like, that is stalking.” The line is memorable because it frames the speaker’s own courtship anecdote through a modern concern about boundaries. [00:32:27]

5. Concise Summary and Highlights

The speaker reads scripture, prophecy, landscape, and personal stories as signs of hope, meaning, and spiritual discernment.

• John 16 is read as a prophecy of a later arrival associated with judgment. [00:18:18–00:20:00]
• The speaker explains the sacred landscape through dragon-like ridges and water. [00:20:00–00:23:53]
• A story about Park Chung-hee and Yuk Young-soo is used to discuss persistence and changing social judgments. [00:23:55–00:32:53]
• Joseph’s reversal becomes a metaphor for release from hardship. [00:36:55–00:43:11]
• A genuine gift is contrasted with a bribe that creates anxiety. [00:44:26–00:46:51]
• The speaker warns against online impersonation, suspicious groups, and requests for money or personal information. [00:59:53–01:03:32]
• Music, poetry, and blessings frame the gathering as a communal religious event. [01:03:32–01:13:48]

6. Scriptural and Religious Citations

The speaker refers to the Gospel of John, chapter 16, verses 7 and 8. The passage is rendered in English here; the source transcript may contain speech-recognition errors.

“I tell you the truth: it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you. When he comes, he will prove the world wrong about sin, righteousness, and judgment.” [00:19:05–00:19:21]

The speaker also invokes the biblical story of Joseph, including his rejection by his brothers, enslavement, rise to leadership, and return with resources for his family. No chapter-and-verse reference is supplied in the lecture. [00:36:55–00:40:46]

7. Historical and Epochal Context

The Park and Yuk anecdote is set during the Korean War, which began in 1950; the speaker places their meeting in a Busan hospital while Park was an army officer. The transcript also describes wartime prisoner screening and the treatment of civilians suspected of being aligned with North Korea. These are the speaker’s recollections and are not independently substantiated within the lecture. [00:23:55–00:26:15]

The lecture further situates its message in a contemporary digital environment, referring to chat groups, impersonation, product sales, and requests for payment or contact information. [00:59:53–01:03:32]

8. Key Figures and Events Referenced

• Huh Kyung-young: the speaker, presenting religious, historical, and philosophical interpretations. [00:17:23–01:13:48]
• Park Chung-hee: described by the speaker as an army officer during the Korean War and later as president; the lecture recounts a courtship story and grief after Yuk’s death. [00:23:55–00:36:26]
• Yuk Young-soo: presented as the woman Park met in Busan and later married; the speaker discusses her family and death. [00:24:22–00:34:13]
• Yuk’s father, named in the transcript as Yuk Jong-gwan: depicted as opposing the match because of Park’s limited wealth. The name and dialogue are transcript claims. [00:27:59–00:30:25]
• Yuk’s mother, named in the transcript as Lee Kyung-young: depicted as more sympathetic to Park. [00:30:25–00:31:14]
• Nam Sa-go: invoked as the author of a Korean prophetic text said by the speaker to correspond with John 16. [00:19:50]
• Joseph: biblical figure whose movement from enslavement to leadership grounds the lecture’s central metaphor. [00:36:55–00:40:46]
• The Korean War and alleged Busan hospital meeting: the setting for the Park–Yuk anecdote. [00:23:55–00:26:31]
• The online impersonation incident: a group allegedly used someone’s identity to invite community members and promote a financial offer. [01:00:51–01:01:38]
• Lee Man-gi and Kang Ho-dong: cited in an analogy about a student or successor surpassing a prominent predecessor. [01:04:12–01:05:30]

9. Core Concept Definitions

• God-man: the term used in the requested terminology for the Korean religious title Shin-in; the speaker presents this figure as a divine presence in human form. [00:01:42–00:07:09]
• The Advocate: the figure in John 16 whom the speaker interprets as a later arrival associated with judgment. [00:18:18–00:19:50]
• The Ten Victorious Places: a sacred-geographical idea invoked by the speaker to describe a spiritually prepared site. [00:10:07–00:13:55]
• Geomancy: a framework in which landforms and water are interpreted as meaningful patterns; the speaker uses dragon imagery for ridges and symbolic significance for flowing water. [00:20:00–00:23:32]
• Yin and yang: paired complementary forces, which the speaker associates with the landform-and-water pattern. [00:22:46–00:23:01]
• Spiritual bondage: the speaker’s metaphor for being controlled by money, illness, bodily needs, and other hardships. [00:40:46–00:42:06]
• Gift and bribe: a moral contrast between freely given benefit and a transfer that carries hidden obligation or causes anxiety. [00:44:26–00:46:10]
• Direct revelation: the speaker’s explanation for the origin of a poem and its imagery. [01:09:01–01:10:14]
• Impersonation: the unauthorized use of someone’s name or identity to invite people into groups or solicit money or business. [00:59:53–01:02:05]

10. Central Questions and Answers

Question: Can a person recognize a divine presence when it appears in ordinary human life?

Answer: Huh Kyung-young suggests that people may fail to recognize it, and that listeners should attend to spiritual signs. [00:01:42–00:07:09]

Question: What does the Advocate passage in John mean?

Answer: The speaker interprets it as pointing to a later arrival associated with judgment, and links it to a Korean prophetic text. [00:18:18–00:20:00]

Question: How should listeners understand hardship?

Answer: Through Joseph’s story, the speaker presents hardship as a form of bondage that may be followed by spiritual release and restoration. [00:36:55–00:43:11]

Question: How can one distinguish a genuine gift from a bribe?

Answer: The speaker distinguishes them by their effect and motive: a bribe carries an uneasy obligation, while a genuine gift can be received with joy. [00:44:26–00:46:51]

Question: How should listeners respond to suspicious online approaches?

Answer: Do not join or pay before checking, do not share personal details casually, and report suspicious approaches. [00:59:53–01:03:32]

11. Conclusion and Strategic or Philosophical Implications

The lecture’s closing message joins spiritual discernment with hope and practical caution. Huh Kyung-young encourages listeners to read scripture, landscape, and life events as signs; to see present hardship as potentially reversible; and to avoid anxiety-producing obligations. The clearest practical instruction is to verify online identities and solicitations before sharing information or money. The Park–Yuk anecdote also raises a boundary-related lesson: persistence may be praised in one framing, but unwanted pursuit can be harmful and is recognized by the speaker as stalking in modern terms. These implications reflect the speaker’s teaching; the historical and supernatural claims remain attributed to him. [00:31:54–00:32:27] [00:36:55–00:46:51] [00:59:53–01:03:32]

12. Cross-Referencing

The transcript itself links John 16 to a Korean prophetic writing attributed to Nam Sa-go and relates the Joseph narrative to the audience’s hardships. It also compares generational succession in sport and music. No specific titles of other lectures or works by Huh Kyung-young are identified, so further cross-references are not established by this transcript. [00:18:18–00:20:00] [00:36:55–00:43:11] [01:04:12–01:05:30]

13. Content Gaps and Unaddressed Areas

The transcript does not identify the exact Korean prophetic text or edition being compared with John 16, nor does it provide manuscript, dating, or authorship evidence. The Park–Yuk story includes vivid scenes and dialogue without identifying sources or corroboration. The account of wartime prisoner screening is not supported with documentary evidence in the lecture. The geomantic explanation does not specify a verifiable site or criteria by which the described pattern could be tested. The warnings about impersonation do not set out an independent reporting channel, evidence-preservation steps, or procedures for protecting affected members’ data. The transcript also contains speech-recognition errors that limit exact interpretation of some names, numbers, and phrases. [00:18:18–00:20:00] [00:23:55–00:26:15] [00:20:00–00:23:53] [00:59:53–01:03:32]

14. Future Predictions and Prophetic Statements

• The speaker presents a later divine arrival associated with judgment as a prophetic expectation derived from his reading of John 16. No precise timeframe or probability is supplied. [00:19:21–00:19:50]
• The speaker describes a new spiritual age opening from the promised land and says the sacred site was prepared for it. No date is specified. [00:10:07–00:13:55]
• The speaker describes a hoped-for release from spiritual bondage and a future heavenly destination for the faithful. The timeframe is unspecified. [00:41:15–00:43:11]
• In the closing prayer, the speaker declares healing and the removal of spirits or harmful influences from attendees and their families. These are religious declarations, not evidence-based medical forecasts. [01:12:39–01:13:15]
• The speaker warns that war could erase money held in cash or banks and says people might then need divine provision to survive. This is presented as a possible scenario, not a dated forecast or quantified probability. [00:42:46–00:43:00]

15. Not Prominently Present in the Transcript

No sustained treatment of a formal research method or empirical testing procedure is prominently present in the transcript.

16. Not Prominently Present in the Transcript

No detailed implementation plan with named organizational owners, deadlines, or measurable outcome targets is prominently present in the transcript.

17. Not Prominently Present in the Transcript

No systematic comparison of competing historical interpretations or independent source review is prominently present in the transcript.

Executive Insight

The lecture’s most durable structure is a movement from signs to discernment, from hardship to hope, and from communal teaching to practical caution. Huh Kyung-young interprets scripture and landscape through a prophetic framework, uses Joseph’s reversal to recast illness and material anxiety as spiritual bondage, and offers a moral distinction between gifts and bribes. The Park Chung-hee and Yuk Young-soo story illustrates how the meaning of persistence can change with social norms, while the online-safety warning provides the clearest immediate action: verify identity before sharing money or personal information. For professional readers, the essential discipline is to preserve the speaker’s teachings accurately while distinguishing religious interpretation, anecdotal history, and practical advice from independently established evidence.

A Teaching on Scripture, Sacred Geography, Hope, and Discernment

1. The Divine Presence and the Limits of Human Recognition

Huh Kyung-young opens with a meditation on the relation between heaven, humanity, and the divine. He describes a being who is at once human and divine, and suggests that people may fail to recognize such a presence when it appears among them. In his account, a message that seems strange or unintelligible to ordinary observers may still carry spiritual significance. He presents this not as a conventional argument, but as a call to look beyond immediate appearances and consider whether sacred meaning may be present in ordinary earthly life. The language of heaven and earth frames the rest of the teaching: spiritual reality is not remote from the world, but may be encountered within it. The central question is one of recognition—whether people can perceive what they have been taught to overlook. This opening also prepares the audience for later readings of prophecy, landscape, and scripture as signs that must be interpreted rather than dismissed. The lecture’s method is therefore symbolic: words, places, natural forms, and historical stories are drawn together to point toward a spiritual order. The listener is invited to approach such material with attention and discernment, while recognizing that these are Huh Kyung-young’s religious teachings. [00:01:42–00:07:09]

2. The Promised Land as a Sacred Landscape

Huh Kyung-young describes a promised land through images of mountains, flowers, forests, ridgelines, and water. The terrain appears alive: ridges curve like dragons, streams gather through the land, and the landscape is portrayed as holding a breath that joins heaven and earth. He connects this sacred geography with 십승지, rendered here as Ten Victorious Places, and describes the place as prepared for a new spiritual age. His account combines natural forms with religious meaning. Mountains are not merely geological features; their shapes and relations become part of a symbolic language. Water likewise carries significance as it moves through the land and completes the pattern. The resulting image is a place of protection, renewal, and promise, where a new era may open. Huh Kyung-young presents the landscape as a setting in which the divine can be understood as arriving and taking its place. He speaks of a sacred center, a gathering of spiritual power, and a promised future that awakens the world. These descriptions are poetic and theological. They express his interpretation of the land rather than a scientific account of geological or hydrological processes. The passage establishes a recurring principle in the lecture: physical places may be read as signs whose meaning is spiritual, symbolic, and connected to human destiny. [00:08:07–00:13:55]

3. The Advocate in John and the Coming of Judgment

Huh Kyung-young turns to the Gospel of John, chapter 16, verses 7 and 8. The passage speaks of Jesus departing, the coming of the Advocate, and the exposure of the world concerning sin, righteousness, and judgment. Huh Kyung-young interprets this sequence as indicating that a figure associated with judgment will come after Jesus’ departure. He then compares this reading with a Korean prophetic writing that he attributes to Nam Sa-go, presenting the apparent correspondence as spiritually significant. In his interpretation, the biblical passage and the Korean prophecy point toward a related expectation. The important distinction is that this is Huh Kyung-young’s theological reading of the texts. He does not present a historical-critical comparison of manuscripts, translation traditions, or authorship within this portion of the lecture. Instead, he treats the resemblance as a sign that listeners should take seriously. His reasoning moves from the sequence in John—departure, arrival, judgment—to a prophetic framework in which a later arrival is expected. The passage therefore functions as a bridge between Christian scripture and Korean prophetic tradition. [00:18:18–00:20:00]

4. 십승지, Dragon Ridges, and the Pattern of Water

Huh Kyung-young explains 십승지 through a geomantic pattern in which mountain ridges curve like dragons and water flows between them. He describes two forms approaching and turning around one another, with the intervening water completing a balanced arrangement. He associates this pattern with yin and yang and identifies the meeting of landforms and water as a spiritually charged location where a heavenly being may be present. In this account, a sacred site is not defined by distributing parts of a human body across unrelated mountains. Rather, its significance lies in the relationship among the ridges, their direction, and the water that passes between them. The explanation uses spatial imagery to make an abstract spiritual interpretation easier to imagine. Huh Kyung-young’s account belongs to a religious and geomantic framework: it treats the shape of the landscape as a meaningful sign. Its claims about divine presence and sacred power are theological, not empirical findings established in the lecture. Still, the passage shows how he connects place, scripture, and prophecy. The land is presented as a readable structure, and the listener is asked to attend to its overall pattern rather than isolate individual features. [00:20:00–00:23:53]

5. Park Chung-hee and Yuk Young-soo: A Story of Meeting and Persistence

Huh Kyung-young recounts a story about Park Chung-hee and Yuk Young-soo meeting during the Korean War. In his telling, Park, then an army officer, visited a hospital in Busan where a wounded man was being treated. Yuk arrived to visit a relative, and Park was struck by her appearance. Huh Kyung-young describes the encounter as the beginning of a connection between them. He continues with a family story: Yuk’s father opposed the match, in part because Park had little wealth or property, while her mother viewed him more favorably. The narrative includes visits to the family home, exchanges about money and status, and the claim that Yuk was expected to obey her father’s wishes. These details are presented as Huh Kyung-young’s anecdotal account; the lecture does not establish each scene or quotation through independent historical evidence. He uses the story to explore persistence and the way social judgments change. What earlier generations might praise as steadfastness, he says, could now be viewed as stalking if someone relentlessly pursues a woman. This comparison introduces a boundary between determination and unwanted pursuit, while the larger story remains a personal narrative used to carry a moral reflection. [00:23:55–00:32:53]

6. Grief, Human Character, and the Unseen Course of Life

Huh Kyung-young continues the story by describing the depth of Park and Yuk’s relationship and the sorrow that followed Yuk’s death. He recalls Park looking at autumn leaves and being reminded of her absence. The lecture portrays grief as a force that transforms ordinary surroundings: a season or landscape becomes inseparable from the memory of someone lost. Huh Kyung-young then reflects on character, suggesting that outward appearance and wealth do not necessarily reveal a person’s worth. In the story, Yuk’s mother is said to have recognized qualities in Park that her husband did not value. Huh Kyung-young uses this contrast to argue that people should not judge another person’s life or future too quickly. The account is framed through family memory and moral interpretation, rather than documentary evidence presented in the lecture. Its role is to prepare a wider spiritual lesson: human fortunes can change radically, and a person’s present condition may not reveal what comes later. [00:33:03–00:36:34]

7. Joseph: From Enslavement to Restoration

Huh Kyung-young retells the story of Joseph, whose brothers reject him and sell him into slavery, yet who eventually rises to authority in Egypt. He focuses on the reversal in Joseph’s life: one who is cast down later becomes a leader and is able to return to his family with resources. The narrative becomes a metaphor for the audience. Huh Kyung-young describes people as being enslaved by money, illness, bodily needs, and other hardships. These conditions are presented as forms of bondage that can make people feel powerless. Joseph’s rise then becomes an image of release and restoration. Huh Kyung-young teaches that those who have endured hardship may still move toward a better spiritual condition. The lecture connects this change to encountering 신인, translated according to the requested terminology as God-man. The metaphor does not erase the reality of illness or material difficulty; rather, it places those burdens within a religious account of hope. Huh Kyung-young encourages listeners not to regard present suffering as the final measure of their lives. [00:36:55–00:43:11]

8. The Gift, the Bribe, and a Peaceful Life

Huh Kyung-young distinguishes a genuine gift from a bribe. A gift, in his explanation, can be received with happiness because it does not impose a hidden obligation. A bribe may be wrapped to look like a gift, yet it leaves the recipient anxious, uncertain, or concerned about what may be expected in return. He uses the contrast to speak about inner life: people should live as though life were a gift, rather than as though they were carrying the burden of a concealed debt. This teaching joins ethical conduct with emotional peace. The important issue is not simply whether something has been given, but whether the relationship surrounding it is open or coercive. Huh Kyung-young extends the idea to spiritual blessing, describing divine gifts as freely bestowed within his religious framework. He encourages listeners to choose a life marked by joy rather than the unease associated with compromised motives. [00:44:26–00:46:51]

9. A Warning About Impersonation and Unverified Offers

Huh Kyung-young gives a practical warning about people using his name to invite followers into online groups, sell products, or promise a larger return after a payment. He says that such offers are false and that he does not conduct business or sell goods in this manner. He describes a group chat in which many members had been invited through an account using another person’s identity. His instruction is to avoid joining before checking, not to share phone numbers casually, and to report suspicious approaches. He also warns listeners to be cautious when unfamiliar people enter a community space with friendly greetings and then seek contact information or business participation. This is the lecture’s most direct practical guidance. It can be expressed as a general precaution: verify identity through a trusted, independent channel before sending money, sharing personal information, or joining a group that claims affiliation with a public figure or community. The guidance is presented here as Huh Kyung-young’s instruction in the gathering, while the safest verification procedure should not depend solely on the account making the request. [00:59:53–01:03:32]

10. Music, Succession, and the Turning of Generations

Huh Kyung-young comments on singers and athletic competition, using the relationship between a teacher and a successor to illustrate how prominence can shift between generations. A younger performer may emerge and unsettle established figures; a student may eventually surpass a teacher. He describes this as a world that turns and changes. The examples of music and sport serve as accessible images of succession, rivalry, and renewal. The same pattern, in his telling, applies more broadly: reputation and influence are not fixed forever, and a new generation may transform the order that came before it. This section is observational and metaphorical rather than a scientific account of competition or talent. It continues the lecture’s wider theme of reversal, already expressed through Joseph’s life and the changing fortunes of individuals. [01:03:32–01:05:57]

11. A Journey Across the Northern Landscape

Huh Kyung-young presents a poetic passage that journeys through Moscow, Harbin, the Songhua and Hailan Rivers, the Russian Far East, the mountain ranges of Northeast Asia, and onward toward a heavenly Jerusalem. He describes the imagery as a spiritual message and says that he received it directly as revelation. The journey is imagined across broad plains and snow-covered terrain, with a rider moving across the landscape. The poem links distant regions through movement, color, rivers, mountains, and the hope of meeting heavenly beings. Huh Kyung-young interprets the work as more than ordinary composition, presenting it as a message whose images cross national and religious boundaries. These are his religious claims about the poem’s origin and meaning. The passage’s function is to give listeners a grand, expansive image of spiritual travel and anticipation. [01:05:57–01:10:53]

12. Blessings and the Gathering’s Closing Message

Huh Kyung-young closes with prayers and blessings for attendees, their families, ancestors, and people watching online. He invokes the names used within the gathering and declares blessings for the community. The closing returns to the opening’s spiritual language, presenting the event as a place of fellowship, song, hope, and divine presence. Across the lecture, several themes recur: the difficulty of recognizing spiritual meaning, the interpretation of landscape and scripture as signs, the reversal of hardship through faith, the importance of discernment, and the value of living without hidden obligations. The historical story, biblical narrative, geomantic imagery, music, and safety warning each serve as a different vehicle for these teachings. The record preserves them as Huh Kyung-young’s spoken religious and philosophical claims, without converting them into scientific conclusions or independently verified historical findings. [01:11:04–01:13:48]

Meeting Minutes: Religious Gathering and Talk on Park Chung-hee Anecdotes

1. Meeting Overview

Field	Details
Date	October 27, 2026 (as indicated in the video title)
Location	Not stated; the event includes in-person attendees and a YouTube audience.
Participants	Heo Kyung-young (speaker, as identified in the video title); attendees referred to as “angels” and “initiates”; remote viewers. Individual attendee names are not consistently clear in the transcript.
Agenda	Welcome and devotional opening; songs and poetic readings; religious interpretation of John 16 and Korean prophetic/geomantic concepts; anecdote about Park Chung-hee and Yuk Young-soo; Joseph story and spiritual lesson; gift-versus-bribe lesson; audience questions, songs, scam warning, and closing prayer/blessing.

2. Meeting Discussion

Welcome and devotional opening

The gathering opened with a welcome to first-time and overseas attendees, followed by devotional language, applause, and a recitation/poetic passage about the relationship between heaven, humanity, and the divine. The speaker then presented poetic descriptions of a promised land and introduced songs with religious themes. No formal decisions were recorded. [00:00–17:32]

Biblical passage and prophetic interpretation

The speaker asked attendees to read John 16:7–8, focusing on Jesus’ statement that after his departure the “Advocate/Helper” would come and address sin, righteousness, and judgment. The speaker interpreted this as referring to a later arrival associated with judgment and compared it to a Korean prophecy attributed to Nam Sa-go. This was presented as the speaker’s religious interpretation; attendees generally responded affirmatively. No independent verification or formal resolution of the interpretation took place. [17:39–20:00]

Geomancy, “십승지,” and sacred landscape

The speaker described mountain ridges as dragon-like forms and the water between them as part of a geomantic pattern, connecting this explanation to “십승지” and a spiritually significant site. The speaker argued that the concept should not be reduced to a fanciful distribution of body-part symbols across distant locations. The account was explanatory and devotional; no practical decision was recorded. [20:00–23:53]

Anecdote about Park Chung-hee and Yuk Young-soo

The speaker recounted a story in which Park Chung-hee, then an army officer during the Korean War, encountered Yuk Young-soo at a hospital in Busan. The account described Park being struck by her appearance, her father’s opposition to the match, her mother’s more favorable view, and eventual marriage. The speaker also described Park’s grief following Yuk’s death. These details were presented as an anecdote and as the speaker’s recollection; the meeting did not establish them as independently verified history. [23:55–36:26]

The speaker used the courtship story to discuss persistence and changing social judgments, contrasting an older ideal of steadfastness with the modern concern that persistent pursuit can become stalking. The speaker acknowledged that behavior may be judged differently across eras. No practical relationship guidance or formal decision beyond this discussion was recorded. [31:54–32:53]

Joseph and the lesson of reversal

The speaker retold Joseph’s movement from rejection and enslavement to a position of authority in Egypt. The story was applied metaphorically to listeners’ feelings of being “enslaved” by money, illness, bodily needs, or other hardships. The speaker encouraged faith, hope, and freedom from excessive attachment to worldly concerns. These were religious teachings rather than agreed operational decisions. [36:55–44:31]

Gifts, bribes, and inner peace

The speaker distinguished a freely given gift from a bribe that creates anxiety or an obligation. Listeners were encouraged to live with the uncomplicated joy associated with a genuine gift rather than the unease linked to a hidden motive. The talk also connected blessings to the speaker’s religious framework. No policy or action was formally adopted. [44:31–46:55]

Audience questions, humor, and songs

The speaker posed humorous wordplay questions, including a joke about French and “불어” (French language / something becoming soggy), and commented on audience members’ song performances. Several attendees presented songs, which the speaker praised or discussed. These portions were devotional and recreational; no decisions or follow-up tasks were recorded. [47:08–59:53] [63:32–65:57]

Warning about impersonation, solicitations, and personal information

The speaker warned attendees about fake accounts or group chats using the speaker’s name to solicit money or sell products, including a claim that paying money would lead to a larger return. The speaker stated that the organization does not conduct such sales and advised attendees not to join suspicious groups, provide phone numbers, or engage with solicitations without checking first. Attendees were told to report suspicious approaches to the speaker and verify before joining. [59:53–63:32]

This is the clearest practical guidance in the meeting. The transcript records warnings and instructions, but does not document a named person assigned to monitor accounts, a reporting procedure, or a deadline. [60:37–63:32]

Closing readings, prayers, and blessings

The speaker presented a final poetic piece describing a journey across places in Russia and Northeast Asia, then offered prayers and blessings for attendees, families, and online viewers. The meeting concluded with additional devotional remarks and thanks. No further decisions were recorded. [65:57–73:48]

3. Action Items

Task	Owner	Due date	Completion criteria
Be cautious with unsolicited groups, sales messages, or offers using the speaker’s name; do not send money or share phone numbers before verification.	Attendees and viewers	Ongoing; no specific date stated	Verify through a trusted channel before participating or providing information.
Report suspicious approaches to the speaker before joining or acting on them, as instructed during the gathering.	Attendees who receive suspicious approaches	As needed; no specific date stated	Suspicious contact is reported and checked before action.
Verify whether any suspicious group chat or account has been fully removed rather than simply leaving it, as discussed in the meeting.	No owner specified	Undecided	Removal/closure is confirmed; the transcript does not assign responsibility.

No other explicit tasks, named owners, or deadlines were stated. The theological interpretations, historical anecdotes, songs, and lessons were discussed but did not produce formal action assignments.

Key Quotes: Teachings, Anecdotes, and Warnings from the Gathering

These excerpts capture the gathering’s central themes: spiritual interpretation, persistence, hope through hardship, ethical conduct, and caution about impersonation. Quotes are kept in the original Korean transcription as provided; because the transcript is machine-rendered and sometimes unclear, translations are approximate and do not silently correct the wording.

Faith, prophecy, and sacred meaning

“사람은 사람을 볼 줄 알아야 돼”

The speaker turns from symbolic landscape interpretation to a short maxim about discernment. Its striking simplicity makes it stand out amid a long, elaborate explanation.

“사람은 사람을 볼 줄 알아야 돼” [D1, 23:53]

Translation: “People need to know how to see people.”

“말세에 하늘의 재왕이 왔는데도 사람들이 모른다” [D1, 06:19]

Translation: “Even though the heavenly ruler has come in the end times, people do not know it.”

Reading a text as a sign

Here the speaker frames a comparison between scripture and a Korean prophetic tradition as something listeners should take seriously. These lines reveal the speaker’s interpretive claim, not an independently verified conclusion.

“그래서 이게 성경과 몇백년 전에 조선 시대 때 남사고 선생이 쓴 것과 같지?” [D1, 19:50]

Translation: “So this is the same as the Bible and what Master Nam Sa-go wrote hundreds of years ago during the Joseon period, isn’t it?”

“그게 예사로 보면 안 되는 거예요” [D1, 19:57]

Translation: “You shouldn’t treat that as an ordinary matter.”

Persistence and the Park Chung-hee anecdote

The speaker uses the reported courtship story to explore how the same behavior can be praised or criticized depending on context. The second line is especially memorable because it names a modern boundary concern directly.

“옛날에는 그렇게 철저하게 하는 사람을 초지 일간이라고 좋게 이야기했어” [D1, 32:23]

Translation: “In the old days, someone who was that persistent was spoken of positively as steadfast.”

“근데 요새 어떤 좋은 여자가 있다고 철저하게 달라들면 스토킹이야” [D1, 32:27]

Translation: “But these days, if you relentlessly pursue a woman you like, that’s stalking.”

Hope through hardship

The Joseph story becomes a metaphor for moving from helplessness toward hope. These lines condense the talk’s message about feeling trapped by ordinary human burdens.

“우리는 돈의 노예” [D1, 40:53]

Translation: “We are slaves to money.”

“한두 가지 노예가 아니야” [D1, 41:02]

Translation: “It isn’t just one or two kinds of slavery.”

“그 속에서도 올바르게 살아 가지고 죄인이면서 총리가 신인을 만났다 이거야” [D1, 41:42]

Translation: “Even in that, you lived rightly; though you were like a sinner, you met the divine person and became a prime minister.”

The final image is deliberately dramatic: Joseph’s rise becomes the model for a hoped-for reversal in the listeners’ own lives.

A gift, a bribe, and peace of mind

The speaker offers a practical moral distinction: what matters is not only what is given, but whether it carries an uncomfortable hidden obligation.

“근데 그게 선물이 아니고 뇌물이야” [D1, 45:28]

Translation: “But that isn’t a gift; it’s a bribe.”

“불안하고 초조하죠” [D1, 45:41]

Translation: “You feel uneasy and anxious, right?”

“우리는 선물과 같은 인생을 살아요” [D1, 46:10]

Translation: “Let’s live a life like a gift.”

Practical caution about impersonation

The most concrete safety message in the gathering is a warning about fake accounts and sales pitches using the speaker’s name. These excerpts are useful because they state the caution plainly.

“신인은 절대 장사하지 않는다는 거예” [D1, 60:37]

Translation: “The divine person never does business.”

“물건도 안 팔아요” [D1, 60:44]

Translation: “He doesn’t sell products either.”

“일단 그런 사람이 우리한테 접근하면 전부 나한테 빨리 알리고 나한테 물어보기 전에 들어가면 안 돼” [D1, 61:55]

Translation: “If someone like that approaches us, tell me right away; don’t join before checking with me.”

The transcript’s wording is kept as rendered, including awkward or uncertain phrasing. In practice, independently verify any request for money or personal information rather than relying only on a message’s apparent identity.

Joy, humor, and gathering together

Alongside solemn teaching, the event makes room for humor and shared enjoyment. This line captures the speaker’s encouragement to find lightness in the gathering.

“하루 전에 웃어야 돼” [D1, 52:03]

Translation: “You should laugh a day ahead.”

“아주 뭐 재미가 깨가 쏟아지잖아요” [D1, 72:29]

Translation: “It’s just overflowing with fun, isn’t it?”

Basic

What did the speaker urge listeners to do with the comparison between scripture and the attributed prophecy?

1. Treat it as a casual coincidence
2. Take it seriously rather than dismiss it as ordinary
3. Avoid discussing it with other attendees
4. Focus only on the historical dating

A. 2

According to the speaker’s contrast between past and present, what might persistent pursuit be called today?

1. Stalking
2. Matchmaking
3. Steadfastness
4. Family loyalty

A. 1

In the Joseph-themed lesson, what does the speaker say people can become “slaves” to?

1. Only their jobs
2. Only their families
3. Money and other burdens, including health concerns
4. Their favorite songs

A. 3

What distinction does the speaker make between a genuine gift and a bribe?

1. Gifts are always expensive, while bribes are small
2. Gifts are public, while bribes are private
3. Gifts require repayment, while bribes do not
4. A bribe carries an uneasy obligation or hidden motive

A. 4

Intermediate

How does the speaker interpret the “Advocate/Helper” passage from John 16?

1. As a description of a past royal succession
2. As pointing to a later arrival associated with judgment
3. As a rule about accepting gifts
4. As a parable about Joseph’s brothers

A. 2

Which elements does the speaker use to explain the geomantic landscape?

1. Dragon-like ridges and water flowing between them
2. Roads, city walls, and market squares
3. Stars, constellations, and seasonal winds
4. Farm boundaries and village roads

A. 1

How does the speaker apply Joseph’s story to the audience?

1. As advice to avoid helping relatives
2. As a warning against becoming a leader
3. As a metaphor for moving from hardship toward hope
4. As proof that wealth removes every problem

A. 3

What warning does the speaker give about messages or groups using the speaker’s name?

1. Join quickly before the invitation expires
2. Share phone numbers only with group administrators
3. Pay a small fee to verify the account
4. Don’t join or act before checking; report suspicious approaches

A. 4

Advanced

What tension does the speaker highlight when reflecting on Park’s persistence in courtship?

1. The same behavior can be praised as steadfastness in one era and judged as stalking in another
2. Family approval always mattered more than personal choice
3. Persistence was considered wrong in the past but acceptable today
4. Romantic stories should not be compared with modern relationships

A. 1

Why does the speaker say a bribe can feel different from a genuine gift?

1. A bribe is always more useful than a gift
2. A gift must be returned immediately
3. A bribe can create anxiety because of its hidden obligation
4. A gift is only meaningful when it is expensive

A. 3

Which response best matches the practical safety guidance given in the gathering?

1. Trust a message if it uses familiar names and group photos
2. Verify independently before sharing information or sending money
3. Join the group first, then ask whether it is authentic
4. Give out a phone number to learn who invited you

A. 2

Which statement correctly distinguishes the speaker’s claim from what the meeting itself establishes?

1. The attendees proved that the two texts have the same historical origin
2. The speaker avoided interpreting John 16
3. The audience rejected any connection to Korean prophecy
4. The speaker proposed a correspondence; the gathering did not independently verify it

A. 4

The selected item is a quiz, not the original research material, so I’ll use the gathering it is based on to identify researchable gaps and check whether recent scholarship has already addressed them.The selected quiz points back to a religious gathering, not a research paper. So these are tentative research directions suggested by the talk—not gaps in a specific study. The gathering states no research limitations of its own. It includes a personal account of Park Chung-hee and Yuk Young-soo’s meeting, an interpretation connecting John 16 to Korean prophecy, a geomantic account of “십승지,” and a warning about impersonation and scams.

A recent-paper search returned limited, mixed results. For Park-era memory and oral history, the search surfaced a 2025 thesis on anti-communist nation-building, but not a direct study of this specific courtship anecdote. For Nam Sa-go prophecy, Korean geomancy, and interpretations of John 16 in Korean religious movements, these searches did not return a clearly relevant recent paper. For religious impersonation scams, a 2024 paper on fraud theory appeared relevant by topic, but its full text could not be read, so I can’t tell whether it addresses this setting. These searches are not enough to conclude that any topic is unstudied.

1. How do popular religious talks reshape contested historical memory?
   Starting point: The speaker’s detailed story of Park and Yuk is presented as an anecdote, but the talk does not establish the source of its dialogue or details.
   What I checked: A recent search for Park Chung-hee, Yuk Young-soo, memory, oral history, and historical narratives surfaced a 2025 thesis on anti-communist nation-building, but not a direct study of this specific anecdote. I have only its abstract-level summary, so I can’t say what it found.
   Study: Compare the anecdote across oral-history interviews, biographies, news archives, and religious-video transcripts; code which details persist, change, or gain new meaning. A result would be a documented account of how the story’s versions differ and which sources support each detail.
   Contribution: This would show how intimate anecdotes become part of public memory around politically contested figures.

2. How is John 16 interpreted alongside Korean prophetic traditions?
   Starting point: The speaker reads the “Advocate/Helper” passage as pointing to a later arrival associated with judgment and links it to a prophecy attributed to Nam Sa-go.
   What I checked: A search for “John 16 Paraclete Korean new religious movements interpretation” returned no clearly on-target study. That is a search miss, not evidence that the subject has never been studied.
   Study: Assemble a defined corpus of Korean religious sermons and teaching materials that cite John 16; compare how they identify the Advocate, use prophetic texts, and explain judgment. A result would be a transparent typology of interpretive patterns and their textual supports.
   Contribution: This would clarify how biblical passages are reinterpreted within Korean religious movements without treating one movement’s reading as the passage’s only meaning.

3. What is the textual history of prophecy materials attributed to Nam Sa-go in contemporary religious use?
   Starting point: The talk asserts that a Korean text from centuries ago corresponds to the Bible, but does not identify a manuscript or establish its date, authorship, or transmission history.
   What I checked: Searches for Nam Sa-go, Gyeogam Yurok, prophecy, and authenticity did not return a clearly relevant recent paper in the paper search. The precise text the speaker refers to remains uncertain from this transcript.
   Study: First identify the exact text and edition used by the speaker; then compare editions, manuscript evidence, publication history, and dated quotations. A result would be a sourced chronology of the text and a defensible assessment of what can—and cannot—be attributed to Nam Sa-go.
   Contribution: This would help separate the historical figure, later texts attributed to him, and present-day interpretations.

4. How effective are community warnings against religious impersonation scams?
   Starting point: The speaker warns about fake accounts, money-making offers, suspicious group invitations, and requests for phone numbers, but the gathering does not describe a formal reporting or follow-up system.
   What I checked: A recent search surfaced a 2024 fraud-theory paper whose abstract discusses prevention, but the full text was unreadable, so I cannot say whether it covers religious communities or closes this gap.
   Study: With a community’s consent, assess scam exposure and reporting before and after a clear verification protocol—using anonymous surveys, incident logs, and interviews. A result would show whether the protocol improves recognition and reporting while reducing unsafe engagement.
   Contribution: This would provide setting-specific evidence about practical fraud-prevention guidance for online religious communities.

5. How do sacred-geography claims move from landscape description to community practice?
   Starting point: The speaker explains “십승지” through dragon-like ridges, water, and a spiritually significant site, but the transcript does not show how listeners understand or act on this account.
   What I checked: Searches for Korean geomancy, “Sipseungji,” sacred geography, and pilgrimage returned no clearly relevant recent paper in the paper search.
   Study: Conduct interviews and observation with consenting participants, and analyze the site-related materials they use; distinguish the speaker’s claims, participants’ interpretations, and observable practices. A result would identify how the landscape narrative shapes belonging, place, and participation.
   Contribution: This would connect the study of geomantic ideas to how sacred places are interpreted and experienced in contemporary communities.

Background: The People, History, and Ideas Behind the Gathering

Park Chung-hee and Yuk Young-soo: the historical frame

Park Chung-hee was a South Korean military officer and politician who became president in 1963 and ruled until his assassination in 1979. He remains a deeply debated figure: his government drove rapid economic development, while also restricting political freedoms and repressing opponents. This context helps explain why a personal story about Park can carry more than romantic interest—it also sits inside a contested national memory.

The gathering tells a story of Park meeting Yuk Young-soo in Busan during the Korean War, when he was a military officer and she had come to visit a relative in hospital. It says her father opposed the match and her mother was more supportive. The report presents this as the speaker’s version of the story, while independent biographical coverage confirms the broad context: Yuk and Park married on December 12, 1950, despite her father’s opposition. The precise hospital encounter and colorful dialogue in the talk are not independently established by that general confirmation.

Yuk later became South Korea’s first lady. She was publicly remembered for direct contact with ordinary people and charitable work, including visits to people with leprosy, who faced strong social stigma. She was killed at a Liberation Day event on August 15, 1974, during an assassination attempt on Park. This is useful context for the gathering’s later reflections on Park’s grief: the story refers to a real national tragedy, even though the speaker’s particular descriptions of his private feelings should be treated as narration rather than a verified quotation.

The Korean War and Busan

The Korean War began in 1950 and lasted until the 1953 armistice. In the war’s early stages, Busan—also spelled Pusan in many older English sources—was a key southern refuge and military hub. That broad setting makes a wartime hospital and a military officer in Busan plausible elements of a story, but it does not verify the particular meeting or every detail about the people involved. The Truman Presidential Library’s Korean War collection includes personal films and records documenting U.S. military activity and life around Pusan during the conflict.

The speaker also describes screening captured or suspected people by asking them to sing a Korean song. That is a vivid anecdote from the gathering, not a process confirmed by the general historical material reviewed here. Wartime identity checks and detention could have serious consequences, so this detail should not be repeated as established fact without a dedicated historical source.

John 16 and the “Advocate”

In the Gospel of John, chapters 14–16 describe Jesus speaking to his followers before his departure. John 16:7–8 says that after Jesus leaves, the Comforter / Counselor / Helper / Advocate will come and expose or convince the world concerning sin, righteousness, and judgment. Different Bible translations choose different English words for this figure; those words are translation choices, not separate characters.

The speaker connects these verses with a Korean prophetic tradition and interprets the arriving figure as a later agent of judgment. That is the speaker’s theological interpretation, not the only possible Christian reading. In many Christian traditions, the “Advocate” or “Helper” is understood as the Holy Spirit. Seeing the contrast helps a newcomer distinguish a biblical passage from the particular interpretation being placed on it.

Nam Sa-go, prophecy, and geomancy

Nam Sa-go (1509–1571) was a scholar of Korea’s Joseon period, associated with astronomy, divination, and pungsu—Korean geomancy, a tradition that reads how landforms and water relate to human fortunes and auspicious places. The gathering invokes this world of thought when it describes ridges as dragons and flowing water as part of a sacred landscape. A helpful analogy is a symbolic map: the shapes of hills and streams are read as a meaningful pattern, rather than just physical geography.

The gathering refers to 십승지 (Sipseungji), commonly rendered as “Ten Victorious Places” or “Ten Auspicious Places,” a Korean prophetic-geographical idea about protected or favorable places. Such traditions belong to the broader history of Korean geomancy and prophecy. Their cultural and religious importance is different from proof that a particular site has supernatural properties.

One important caution: modern writings attributed to Nam Sa-go are not automatically authentic sixteenth-century texts. The source discussing the Gyeogam Yurok notes that it was presented publicly in 1977 and that scholars have challenged it as a later forgery, pointing to anachronisms. So when the gathering says a text from centuries ago matches the Bible, the age and authorship of the particular text are crucial questions—not details to assume.

Joseph as a story of reversal

The speaker retells the biblical story of Joseph, whose brothers sell him into slavery and who later rises to high office in Egypt. In Genesis, Joseph’s life is often read as a story of suffering, reversal, and providence. The gathering applies the story metaphorically: listeners may feel enslaved by money, illness, or other hardships, but faith offers hope of release and a better future.

This distinction between story and application is useful. The biblical narrative is one thing; using “slavery” as a metaphor for modern worries is another. The talk’s examples include money, health, and physical needs, then encourage listeners to worry less about temporary possessions and conflicts.

What to keep in mind while listening

The gathering moves among history, scripture, prophecy, moral advice, humor, and community warnings. A good way to follow it is to ask: Is this a documented historical point, a quotation or retelling, a religious interpretation, or advice for listeners? This keeps the speaker’s message understandable without treating every category as the same kind of evidence.

The clearest practical advice is about impersonation: the speaker warns listeners about fake accounts or solicitations using the speaker’s name, and cautions against joining suspicious chats, sharing phone numbers, or paying for promised benefits. This general caution is sensible beyond this particular group: verify requests through a trusted channel before sending money or personal information.

Sources and scope

The historical background above uses Encyclopaedia Britannica for Park Chung-hee, The Korea Times for Yuk Young-soo and the marriage context, and the Harry S. Truman Presidential Library for general Korean War material. The Bible passage is quoted in the Amplified Bible page on YouVersion. The two pages on Nam Sa-go and Gyeogam Yurok are general reference pages, so their claims—especially about text authenticity—are presented cautiously. None of these sources verifies the gathering’s precise hospital-meeting dialogue or its supernatural claims.

At a glance

1. Heo Kyung-young claims to be the prophesied “Paraclete” (Comforter).
   • He cites John 16:7 and traditional Korean prophecies as evidence.
   • He asserts his presence is linked to the “sound of a cow” in fields.
2. He recounts anecdotes of Park Chung-hee’s early life and courtship.
   • Park met Yuk Young-soo at a military hospital during the war.
   • He highlights Park’s persistence despite opposition from Yuk’s father.
3. He frames human life as a journey from “slavery” to “triumph.”
   • He compares the human condition to Joseph’s path: slave to prisoner to prime minister.
   • He urges followers to abandon worldly attachments for spiritual salvation.

• Heo Kyung-young
  • Speaker at the gathering featured in the video
  • Delivers religious teachings, anecdotes about Park Chung-hee, and announcements to attendees

1. Heo presents himself as the figure foretold in religious and prophetic texts

• He interprets John 16:7–8 as predicting a figure who comes after Jesus to judge the world, and connects that figure to himself.
• He links the “sound in the fields” and other prophetic phrases to claims about sounds heard at his site for roughly 10 years and a sacred place where heaven’s deity descended.
• He explains “Gung-eul” and “Sipseungji” through a feng shui account of two dragon-shaped ridges and the water between them.

2. The main historical anecdote: Park Chung-hee met Yuk Young-soo during the Korean War

• He says Park met Yuk Young-soo at a Busan hospital while serving as an Army major, after visiting a wounded person he had helped during the war.
• He recounts that Park later visited Yuk’s wealthy family, where her father, Yuk Jong-gwan, rejected him over his poverty; Yuk’s mother, Lee Gyeong-ryeong, was more favorable and helped bring the couple together.
• He says Yuk later told Park not to contact her because her father opposed the relationship, but Park persisted and they eventually married.
• He recalls Park’s grief after Yuk’s death in 1975, saying that her absence made the Blue House feel like “hell on earth.”

3. He frames hardship as a passage from bondage to spiritual salvation

• Using Joseph’s story, he describes a path from slavery and accusation to becoming a ruler, then applies that sequence to listeners’ own struggles.
• He names money, health, illness, and physical needs as forms of “slavery,” and says meeting the “divine person” brings liberation and hope of heaven.
• He urges listeners to stop fighting over worldly matters and to live with a peaceful mind, since earthly possessions may disappear and people will eventually leave them behind.
• He contrasts a “gift,” which brings joy, with a disguised “bribe,” which leaves anxiety and unease; he says divine blessings are gifts.

4. Light conversation and songs precede a warning about impersonation and scams

• After the Park story, Heo tells wordplay jokes and introduces songs performed by attendees; this lighter entertainment follows the main teaching.
• He warns that fake accounts may use his name to solicit ₩1 million or sell goods, and says he and his organization do not run such sales.
• He tells members not to share phone numbers or join unfamiliar group chats, and to contact him before responding to suspicious invitations.
• The gathering closes with prayers and blessings for attendees and their families, including claims that illness will be cured and harmful spirits will leave.

At a glance

1. Heo Kyung-young claims to be the prophesied “Paraclete” (Comforter).
   • He cites John 16:7 and Namsago’s prophecies to validate his arrival.
   • He asserts that his presence fulfills the “Ten Sacred Sites” (Sipseungji) prophecy.
2. Life is a cycle of “slavery” followed by “triumphant return” (Geum-ui-hwan-hyang).
   • Humans are currently slaves to money, health, and disease.
   • Heo offers spiritual liberation and entry into “Baek-gung” (Heaven).
3. Heo shares anecdotes about President Park Chung-hee’s courtship.
   • He highlights Park’s persistence and boldness in winning over Yuk Young-soo.
   • He frames these stories as lessons on “consistency” and “destiny.”

1. The gathering opens with welcomes, ritual recitations, and songs

• Heo Kyung-young
  • Speaker and leader addressing attendees he calls “angels” and “archangels.”
  • Presents religious teachings, personal anecdotes, songs, and practical warnings during the gathering.
• Attendees and song contributors
  • Participants respond to Heo and perform or submit songs.
  • Their names and locations are mentioned at several points, though the transcript’s spellings are inconsistent.

The recording begins with ceremonial greetings and devotional material before Heo moves into a long talk that combines religious interpretation, stories about Park Chung-hee and his wife, moral lessons, jokes, and practical cautions.

🌐 External research

Who is Heo Kyung-young, and why is he saying this?

Speaker Background

Heo Kyung-young built a political career on presidential runs, then turned a following into a spiritual movement where he presents himself as a divine savior.

His path ran from politics to a spiritual following.

• The sources give conflicting birth dates: Heo’s official profile reportedly says January 1, 1950, while another account says his birth certificate lists July 13, 1947. He pursued both politics and pop music, and ran for president as early as 1987 and 1992.
• Haneul Gung began as a fan club. After Heo’s 2007 conviction and prison term, he increasingly made claims of divinity in lectures; the group around him grew into a religious movement based at Haneul Gung near Seoul. He has described himself in divine-incarnation and savior terms; in this talk, a hymn calls him “Returned Jesus” and a “complete savior.”

His presidential campaigns drew small vote shares.

• In 1997, he received 39,055 votes (0.15%); in 2007, 96,756 (0.41%); and in 2022, 281,481 (0.83%). He lost each time.
• He also ran in 1987 and 1992, according to a profile of his political and religious career; the figures above cover the three elections with results available in the election-history table.

The recording is dated October 27, 2026.

• The supplied video record identifies the channel as 허경영TV, gives the title “Meeting with Newcomer Heo Kyung-young,” and lists the upload date as 2026-10-27. The transcript presents a gathering with prayers, songs, teaching, and participant interaction, but it does not independently establish how regularly these meetings take place.

The speech links his spiritual authority to stories, services, and sales-related messages.

• Heo presents himself as a source of spiritual power, saying that his arrival coincided with unusual sounds and that he receives messages by “direct revelation.” The talk also recounts stories about Park Chung-hee and his wife; Park appears in the title and speech, but he is not the speaker.
• The recording’s description lists phone numbers for blessing consultations, visits, lectures, and product purchases, including Bonjwa Land. In the talk, Heo warns listeners against fake offers using his name and cautions them about multi-level marketing and sharing phone numbers. That tension—spiritual claims alongside sales-linked announcements—is part of the talk’s character.

Sources: South Korea, “God-Man” Huh Kyung-young in Jail: What I Learned When I Interviewed Him · Huh Kyung-young – Wikipedia

1. Heo welcomes attendees, including newcomers and people who have come from overseas.

   1. He greets the “angels” and “archangels,” including those who have traveled from far abroad to Korea.
   2. He welcomes everyone attending for the first time.
   3. He asks attendees to receive blessings and grace from the divine figure he calls “the Shin-in,” and says that this figure has come to the land.
   4. Short, unclear stage directions follow, apparently marking the start of the ceremony.

2. The opening ritual includes applause, a recitation, and a song about divine identity.

   1. The gathering greets the speaker and gives thanks with applause.
   2. The recitation describes uncertainty about whether the divine presence is heaven, a person, or both.
   3. It says that the sound of divine inspiration may seem mad or drunken to people who do not understand it, and that worldly people may mock it.
   4. The recitation connects this “sound” to fields, stars, heaven, and earth, and says that people may fail to recognize the heavenly ruler who has come in the end times.
   5. It concludes with images of a heavenly deity descending and a divine figure arriving on earth.

3. A song presents the promised land as a sacred, prepared place.

   1. The next item is introduced as a song about the promised land of heaven and the New Jerusalem.
   2. Its lyrics depict a landscape of flower-bearing mountains, forested ridges, winding dragon-like paths, and a vast, breathing spiritual presence.
   3. The song calls the place a heavenly site prepared in advance, where the “heart” of the land began to beat and a sacred destination was born.
   4. It describes the site as a place of command, where ten thousand generals can be directed, and where heaven and earth meet as a dragon rises through clouds.
   5. It further uses images of peonies, clear springs, a golden turtle, and a new age opening through the speaker’s teachings. The lyrics proclaim that the promised land will awaken the world and illuminate the future.
   6. Brief vocal responses follow.

4. A second song identifies Heo as the returning savior.

   1. The next song is introduced as “Returned Jesus.”
   2. Its refrain calls the figure a savior and judge of humanity who has descended, and urges listeners to wake and welcome him.
   3. It also depicts him arriving on clouds and repeats the call to welcome the complete savior.

5. Heo interprets scripture and prophecy as pointing to a heavenly figure who has come

Heo then begins his main address, asking for a recording to be played and directing the group to a passage in the Gospel of John.

1. Heo uses John 16:7–8 to argue that a future figure will come after Jesus departs.

   1. He asks for the recording and identifies a passage from John, settling on chapter 16, verse 7.
   2. He says that a book written about 500 years ago and the Bible, written thousands of years ago, describe the same thing.
   3. He has the passage read aloud: Jesus says that his departure will benefit the disciples, because the “Advocate” will not come unless he leaves; if he goes, he will send the Advocate.
   4. The reading continues into verse 8, which says that the Advocate will expose the world’s error concerning sin, righteousness, and judgment.
   5. He interprets the passage to mean that the figure who comes after Jesus is associated with judging the world.

2. He links the biblical passage to a Korean prophecy and to the “sound” heard in a field.

   1. He says the biblical passage agrees with a work by the Joseon-era figure Nam Sa-go, written hundreds of years ago, and warns listeners not to dismiss that agreement as ordinary.
   2. He recalls the prophecy’s claim that a sound would be heard in a field.
   3. He says that this sound has been heard repeatedly in the field for ten years, and that it began after he arrived.
   4. He connects the phrase about a heavenly deity descending and sitting in a “seat” or auspicious site to a place where heaven’s deity has come down.

3. He explains the “field,” the sound, and the sacred site through geomantic imagery.

   1. He says that the person associated with the prophetic sound is called “Useongjin,” then asks what to call the person who makes the sound in the field; the answer given is “Gungwelseon.”
   2. He interprets “Gungwelseon” as a shortened expression for a divine being or immortal, and says the term refers to the “Ten Victory Sites.”
   3. He explains “Gung” and “Eul” through the shapes of dragons and water:
      1. Two overlapping “flying dragons rising to heaven” form the shape he calls “Gung.”
      2. Water flowing down between them forms “Eul,” which he describes as the yin paired with Gung’s yang.
      3. The place where Gung and Eul meet is, he says, a heavenly location where a celestial deity sits.
   4. He says that people who do not understand geomancy make foolish claims about body parts being scattered across distant mountains and cities.

4. He tells how Park Chung-hee met Yuk Young-soo and portrays their courtship

He shifts from prophecy and geomancy to a lengthy story about Park Chung-hee’s wartime meeting with Yuk Young-soo, presenting the story as entertaining but also as an example of persistence and character.

🌐 External research

Fact-checking the Park Chung-hee and Yoo Kyung-soo story

Fact check History

1. Park and Yuk first met during the Korean War, when Park was an Army major.

   1. He says Park met Yuk at a hospital in Busan while serving as an Army major.
   2. The story begins with a wounded young man whom Park had helped during the war; the wounded man was hospitalized in Busan and belonged to Yuk’s family.
   3. Yuk came to visit, dressed neatly in a white top and dark skirt despite the wartime conditions, and Park was struck by her appearance.
   4. He says Park was working in Busan on screening prisoners and people suspected of being North Korean soldiers.
   5. In Heo’s account, Park asked people to sing “Moon of Silla” as a way to identify South Koreans; those who could not sing it were sent to a detention camp.
   6. While Park was at the hospital visiting the wounded acquaintance, Yuk arrived and the two met through their family connection.

2. Park investigated Yuk’s family and went to meet her father, Yuk Jong-gwan.

   1. Heo introduces Song Jae-cheon, a subordinate officer who served as an intermediary and, he says, remained with Park throughout his life.
   2. He says Park used his skills as an intelligence officer to learn about Yuk’s family and visited their home.
   3. Yuk’s father, Yuk Jong-gwan, is described as a wealthy landowner whose trusted household member, Yuk, managed the storeroom keys.
   4. Heo says Yuk had an older sister, an older brother, and a younger sister, and that she attended high school in Seoul but was not allowed to attend university because her father believed women should not do so.

3. Yuk’s father rejected Park, while Yuk’s mother quietly favored him.

   1. When Park visited, Yuk Jong-gwan challenged him about why he had come and asked him to show the money he had.
   2. The father allegedly mocked Park as poor, saying that a man with so little could not support his daughter.
   3. Heo says Park’s pride was hurt, especially when the family’s wealth and Park’s lack of land were contrasted.
   4. Park responded defiantly, smoking and sitting with his legs crossed in front of the family; Heo describes the father as furious.
   5. By contrast, Yuk’s mother, identified as Yi Gyeong-ryeong, liked Park and continued to look favorably on him.
   6. Heo presents the mother as someone who helped the relationship develop despite her husband’s opposition.

4. Yuk initially told Park to stop contacting her, but the relationship eventually succeeded.

   1. During the war, Yuk reportedly told Park not to contact her anymore because she could not disobey her father.
   2. Heo says the family’s storeroom and safe keys were held by Yuk and her father, and that she felt bound to obey him.
   3. Despite the rejection, Park eventually succeeded in marrying her.
   4. Heo contrasts the older description of such persistence as steadfastness with the modern description of similar behavior as stalking.
   5. He says that people’s behavior can be judged differently in different times, and calls the couple well matched.
   6. He explains that he tells the story because it illustrates being single-minded and persistent.

5. He describes Park’s grief after Yuk’s death, then draws lessons about character and changing fortunes

Heo continues the Park family story and then moves into broader religious lessons about human destiny, suffering, and release from hardship.

1. He says Park was devastated after Yuk died in 1975.

   1. He places Yuk’s death in 1975 and says that after her death Park was left with a profound sense of absence.
   2. He says the autumn leaves around the Blue House reminded Park of her, and that he drank heavily because he missed her.
   3. He characterizes their relationship as exceptionally close and says that history separated them.

2. He revisits Yuk’s background and her mother’s judgment of Park.

   1. He repeats that Yuk was the daughter of a wealthy family, attended middle school in Okcheon and high school in Seoul, but was not allowed to attend university.
   2. He says she was beautiful when young and claims that women who come to Haneulgung now can be similarly beautiful because of his lectures.
   3. He says Yuk’s mother liked Park even though her father disliked him, and contrasts Park’s appearance with his determination.
   4. He portrays Yuk’s mother as recognizing that Park was a man who would accomplish things, unlike men who merely looked polished.
   5. He recounts Park’s bold response to the father’s criticism as evidence of his forceful character.

3. He uses Joseph’s rise from slavery to authority as a model for transformation.

   1. He says people’s destinies should not be judged casually, then presents a sequence in which someone goes from a privileged birth to slavery, imprisonment, and ultimately becoming a ruler or prime minister.
   2. He connects this story to Joseph, who was rejected by his brothers and sold into slavery, later becoming a high-ranking official in Egypt.
   3. In Heo’s telling, Joseph was favored by his father and given fine clothing, which made his brothers resent him and throw him into a pit.
   4. He uses Joseph’s story to tell the attendees that, although they have lived through hardship and behaved like sinners in a corrupt world, meeting the “Shin-in” can raise them to the position of a prime minister.

4. He describes ordinary life as enslavement to many burdens, and promises a final spiritual refuge.

   1. He says people have experienced many forms of slavery, including being controlled by a spouse, by money, by health problems, and by the body.
   2. He particularly emphasizes illness, including the fear of cancer and the sense of helplessness that comes with disease.
   3. He says that people who have lived through these forms of bondage can eventually be liberated and receive what he calls “geum-i hwannyang,” a phrase he repeats while correcting how it is understood.
   4. He warns that money, property, and bank accounts can disappear suddenly in a war, leaving people with no lasting security.
   5. He says the final hope is the “Shin-in” and the heavenly kingdom he calls Baekgung, which remain when worldly possessions and family resources are gone.

5. He urges attendees to stop fighting over worldly matters and live with a clear conscience

After describing spiritual hope, Heo turns to practical advice about relationships and compares a peaceful life to receiving a genuine gift rather than a bribe.

1. He says heavenly signs call people toward the promised refuge, so they should not quarrel over worldly affairs.

   1. He refers to people who have become “true people,” including a group he gives as 134,000, and says that signs from Baekgung are calling them to come quickly.
   2. He warns couples not to fight over ordinary earthly problems.
   3. He advises people to remain cheerful and calm, even over everyday misunderstandings such as a spouse being delayed after going to the market.
   4. He says there is little point in fighting when people will not remain on earth for hundreds of years.

2. He compares a clean-hearted life to receiving a gift, and a troubled life to accepting a bribe.

   1. He introduces the day’s lesson as a distinction between a gift and a bribe.
   2. A bribe may be wrapped and presented like a year-end gift, but the recipient feels uneasy, worries about returning it, and fears being seen accepting it.
   3. By contrast, a real gift brings happiness without the uneasy aftereffects of a bribe.
   4. He says people should live with the happiness of receiving a genuine gift rather than the anxiety of having accepted a bribe.
   5. He says that what the divine gives is a gift, and that blessings given to the attendees belong to them rather than to other people.

3. The talk pauses for jokes and a question-and-answer exchange

He briefly returns to the Park story, then shifts into wordplay and short audience questions before moving on to the songs.

1. He says that too much teaching at once is hard to remember and returns to the entertaining courtship story.

   1. He remarks that people forget when they are taught too much, and says he has already told them an enjoyable story about Park and Yuk.
   2. He retells how Yuk arrived at the hospital in a white outfit, accompanied by household attendants, and how Park was immediately struck by her beauty.
   3. He adds that, after Yuk had asked Park not to visit her family, Park went to see her again after being promoted to lieutenant colonel.
   4. He tells a humorous incident in which Park ordered bread at a military dining hall but had no money to pay, so he asked a soldier to cover the bill and promised to repay him later.
   5. He says the incident amused Yuk, given Park’s earlier claims and his lack of money, and promises to share more anecdotes another time.

2. He asks a French-language pun about why people in France cannot eat ramen.

   1. He asks why people in France cannot eat ramen, and the audience first answers that flies might be the problem.
   2. He gives the punchline that the French “speak French,” while noodles become soft when they “swell” or “become French” in the wordplay.
   3. He presents the joke as deliberately difficult to understand and laughs with the audience.

3. He follows with another joke and notes that short lessons are easier to remember.

   1. He asks which house a dog dislikes most and gives clues pointing to a house in Seoul, in Jongno.
   2. He jokes that listeners should ask their husbands at home, and if they do not know the answer, hit them with a roasted chestnut.
   3. He says that giving only two jokes at a time helps people remember them.
   4. He briefly recalls another wordplay joke about nine children, then returns to the appeal of stories about Park and Yuk’s courtship.

4. Attendees present songs, and Heo comments on the performers

The event moves from the talk to performances and submitted songs. Heo comments on the singers, sometimes praising them and sometimes teasing them.

1. The first songs are introduced by contributors from different places.

   1. He announces a song offering from two participants associated with Yongin, whose names are rendered inconsistently in the transcript.
   2. He introduces a song from Geoje-do and praises the performance.
   3. He introduces “Gaseum Apeuge” from contributors in Muan, Jeollanam-do, and comments that one singer sounds better than the other.
   4. He introduces “Forgotten Season,” submitted by a participant in Canada, and says the performer looks slim and is well dressed.

2. He jokes about a song’s repeated references to “cow” and its accompanying imagery.

   1. He says he has a feeling the next song may not go well, and compares its imagery to the effect seen when the moon is photographed.
   2. He asks why the song should not receive many “bells” or points, then says the Korean syllable for “cow” appears 26 times.
   3. He jokes that people are already tired of cows, so repeating the word so often is excessive.
   4. He nevertheless praises the performance and the video imagery, calling the performer a heavenly patriot.

3. Two singers receive a tie, prompting Heo to explain how he judges people.

   1. He introduces a song from a participant in Yangju, then says the result is a tie between that performer and the previous singer.
   2. He says that even the angels are unsure which of the two is better, because their scores, appearance, and overall impression are very similar.
   3. He says he intentionally tested the comparison and claims that people can be assessed by asking heaven which person is more suitable.

4. He warns attendees about fake accounts, fraudulent sales, and requests for personal information.

   1. He warns against anyone using his name in a KakaoTalk message or group to sell something for 1 million won or promise money in return.
   2. He says the group does not run a business, sell goods, or ask members to pay money in exchange for a promised benefit.
   3. He describes an incident in which someone apparently used a supporter’s identity to invite about a thousand people to a group.
   4. He says the invitation was removed and the group was disbanded, and tells attendees to report any suspicious approach to him before joining.
   5. He warns people not to give out their phone numbers, including when asked by people who claim to be fellow members.
   6. He says that some churches and centers are used for multilevel marketing, with people collecting phone numbers and pressuring members to meet or buy.
   7. He tells members to block and delete unfamiliar people who enter groups with greetings or other messages, and to check with him before engaging.

5. He praises a singer, then presents a long poem about a heavenly journey across Asia

After the fraud warning, Heo comments on a performer’s talent and then introduces lyrics he describes as a divinely inspired message about Russia, Northeast Asia, and a heavenly destination.

1. He praises a singer as naturally gifted and compares artistic competition to sports.

   1. He calls the singer a “blessing” and says that her talent may come from good deeds in a previous life.
   2. He says established singers may feel nervous when she appears because they fear being outperformed.
   3. He compares this to the wrestling rivalry between Lee Man-gi and Kang Ho-dong, describing the student eventually overtaking the teacher.
   4. He says music, like sports, can allow a younger performer to displace an established one, and that the world turns over time.

2. He presents a poem that imagines angels traveling through Russia and Northeast Asia to a heavenly city.

   1. The piece begins with images of Moscow, Harbin, autumn leaves, and angels walking beside the Songhua River.
   2. It imagines traveling by white horse along the Songhua and Hailan rivers, through the Russian Far East, and past the Baekdu, Taebaek, and Geumgang mountain ranges toward a heavenly New Jerusalem.
   3. He says ordinary people could not write lyrics at this level and claims that he received them through direct revelation.
   4. He points to references to the Russian flag and Moscow’s palace, saying the imagery transcends ideology and religion.
   5. He describes the journey as a vast epic crossing the Asian continent, with snowy plains and the grandeur of traveling on horseback.

3. He says the poem should give listeners strength and a sense of grandeur.

   1. He emphasizes the image of riding across snow-covered land rather than traveling by plane.
   2. He says that watching the piece should make listeners feel energized.

4. The gathering closes with prayers, blessings, and a final expression of thanks

The final portion includes a prayer-like declaration over attendees and their families, followed by closing remarks and a product promotion.

1. He declares blessings for performers, attendees, viewers, and their families.

   1. He invokes his name and calls for a very large spiritual level or blessing to be given to the performers, attendees, people who could not attend despite paying for consultations, and their families and ancestors.
   2. He extends a further blessing to people watching on YouTube and their families and ancestors.
   3. He declares another blessing for those who received blessings, took part in the gathering, or came as new participants.
   4. The gathering’s prayer service is formally concluded.

2. He thanks the attendees and offers further blessings for health and protection.

   1. He asks whether the event was enjoyable and says it is rare to experience this kind of pleasure while living in the world.
   2. He includes attendees in Korea, their families, families of the “true people,” and YouTube viewers in his closing blessing.
   3. He declares that their illnesses should be healed and that harmful spirits or troubling forces attached to their bodies or homes should depart.
   4. He closes by asking everyone to offer thanks with applause.

3. The video ends with a brief promotional line.

   1. He promotes Heo Kyung-young’s universe-energy products under the Bonjwa Land name.
   2. A brief final vocal sound follows.

   Podcast Script: Anecdotes, Teachings, and Warnings from a Religious Gathering

Sarah Chen / Host / unknown

Welcome to this reconstructed learning dialogue—not a recording or a transcript of the real speakers. Today, my guest and I will unpack three strands of a religious gathering: the speaker’s story about Park Chung-hee and Yuk Young-soo, the spiritual lessons built around Joseph, and the closing practical warning about impersonation and scams. We’ll also note where we are hearing the speaker’s account rather than independently verified history.

Daniel Park / Guest historian / unknown

That distinction matters. The event blends personal anecdotes, biblical interpretation, religious claims, jokes, music, and community announcements; it’s best understood as a speaker’s presentation, not as a neutral history lecture.

Sarah Chen / Host / unknown

Let’s start with the story people may find most familiar: how Park Chung-hee and Yuk Young-soo supposedly met. What does the speaker say happened?

Daniel Park / Guest historian / unknown

In the speaker’s telling, Park was an army major during the Korean War and visited a wounded person in a Busan hospital. Yuk Young-soo arrived there to visit a relative, and the speaker describes Park being struck by her appearance. That is the anecdote as told in the gathering—not something the transcript itself independently corroborates.

Sarah Chen / Host / unknown

Then the story turns into a family drama. The speaker says Yuk’s father, Yuk Jong-gwan, opposed the match, partly because Park had little money or property, while Yuk’s mother was more sympathetic.

Daniel Park / Guest historian / unknown

Right. The speaker uses that contrast to make a point about persistence: what one generation might praise as “steadfastness,” another might judge differently, even as stalking. That’s a useful reminder that persistence is not automatically romantic; consent and respect for boundaries matter, whatever the historical era.

Sarah Chen / Host / unknown

The speaker also describes Park grieving after Yuk Young-soo’s death, recalling the autumn leaves and the loneliness of her absence. Again, we should hear this as the speaker’s narration of the couple’s relationship, not as a sourced quotation from Park.

Daniel Park / Guest historian / unknown

Exactly. The anecdote gives the talk an emotional arc: an unexpected meeting during wartime, opposition from family, eventual marriage, and grief. The speaker returns to it because stories about courtship make the past feel personal and memorable.

Sarah Chen / Host / unknown

A second major thread is religious interpretation. Early on, the speaker presents poetic language about heaven, humanity, and a sacred promised land, then connects biblical verses to a Korean prophetic text.

Daniel Park / Guest historian / unknown

In the passage discussed, the speaker focuses on John 16:7–8: Jesus says he will leave, the Advocate will come, and that figure will expose the world concerning sin, righteousness, and judgment. The speaker interprets this as pointing to a later arrival connected with judgment, and argues that it resembles a prophecy attributed to Nam Sa-go. That is the speaker’s theological reading; the passage alone does not establish that the two texts have the same meaning.

Sarah Chen / Host / unknown

The talk also spends time explaining a sacred landscape through geomantic imagery—mountain ridges as dragons, converging forms, and water flowing between them. The speaker calls this arrangement “십승지” and describes it as a spiritually significant place.

Daniel Park / Guest historian / unknown

A simple way to picture the explanation is as a map made of symbols: ridgelines become dragon-like forms, and the water between them completes the pattern. That analogy helps us follow the speaker’s reasoning, but it doesn’t prove the supernatural claims attached to the landscape.

Sarah Chen / Host / unknown

Next comes the biblical story of Joseph. The speaker recounts Joseph being rejected by his brothers, sold into slavery, and eventually rising to become a ruler in Egypt.

Daniel Park / Guest historian / unknown

The speaker turns Joseph’s reversal into a lesson for listeners: people may feel trapped—as if they are “slaves” to money, illness, physical needs, or other hardships—but faith can offer hope and a sense of liberation. In the talk, Joseph’s rise becomes a metaphor for moving from suffering to a better future.

Sarah Chen / Host / unknown

There’s also a practical ethical image: the difference between a genuine gift and a bribe. A gift brings uncomplicated happiness, the speaker says, while a bribe leaves anxiety and unease because it carries an obligation or hidden motive.

Daniel Park / Guest historian / unknown

That distinction is easy to remember: ask whether something is freely given, or whether it creates pressure to repay or behave a certain way. The speaker uses it to encourage listeners to live with the openheartedness of receiving a gift rather than the discomfort of owing a favor.

Sarah Chen / Host / unknown

The clearest everyday safety message comes near the end. The speaker warns listeners not to trust fake accounts or messages using the speaker’s name to sell products or promise money in exchange for payment.

Daniel Park / Guest historian / unknown

The practical steps are straightforward: don’t pay or share personal information just because a message looks official; don’t join suspicious group chats; and verify through a trusted, independent channel before acting. The speaker specifically warns against handing out phone numbers and says to check before joining a group or engaging with a solicitation.

Sarah Chen / Host / unknown

So, the gathering moves between very different modes: a romantic historical anecdote, religious interpretation, a biblical story used as a metaphor for hope, a moral distinction about gifts and bribes, and a concrete warning about impersonation.

Daniel Park / Guest historian / unknown

And the key is to keep the layers clear. We can learn what the speaker taught and how the stories work rhetorically, while treating historical details as accounts that would need independent sources and spiritual interpretations as beliefs rather than established facts.

Sarah Chen / Host / unknown

That’s our takeaway: listen for the story, identify the lesson it is meant to carry, and check the kind of claim being made. The gathering’s most immediately usable advice is also its simplest: be cautious with money, personal data, and messages that borrow someone else’s name.

[00:00.28] 멀리 해외에서 대한민국 방광곡에서 오신 우리 천사님, 대천사님 모두 반갑습니다

[00:14.36] >> 오늘 처음 오신 천사님 모두 환영합니다

[00:22.88] 오늘 오신 천사님, 대천사님 오늘도 신인님을 아련하시고 신인님의 은총을 참배한배 받으시기 바랍니다.이 >> 땅에 신님께서 오셨습니다

[00:45.92] 신님 강단 봉추 걸립니다

[00:45.92] 시작

[00:49.12] 신간 봉추 올립니다

[00:55.24] >> 반갑습니다

[00:58.96] >> 자요

[01:02.80] >> 신님께 감사의 컴박수 올립니다

[01:15.24] 먼저 신이님께 신의 소울름 소리를 올립니다

[01:42.12] 부지신 하늘인가 사람인가 신인 줄 알지 못한다 신냐이냐 도지 신인과 사람인다 하늘인 줄 모른 신역이야

[02:12.40] 천약이 신이고 사람이다

[02:18.36] 하늘이고 사랑이다

[02:27.24] 역천 사람이면서 신이다 사람이면서 하느이다 사인 부인 주 사랑이면서 사랑이 아닌 주님이 없다

[03:00.64] 사신불신줄 신이면서 신이 아니 신이 온다

[03:17.76] 광야 치우명상 소울름 소리는 미친 소리 같고 술취한 사람의 소리가 새인부지 조소식 그래서 세상 사람들이 초롱하고 하고 피웃는다

[04:07.96] 새부지한 심사 세상 사람들이 알지 못한 일이다

[04:26.96] 풍을 소울 소리는 신이 내게 있다

[04:41.96] 서성 소음소리 소음소리 하는데 무엇이 소름소리인가 천도경전시 우성 바늘에 도로 밭을 가는게 소름소리다 우성제야 우명성들판에 소울름 금소리가 들린다

[05:15.68] 오지 마오 영성 하늘의 소 땅의 말 소름 소리 성산성지우명지 하늘이 소름소련이나는 성산성지 신진해지기 신이 사람으로 왔으니 육신을 이분시다

[06:19.00] 인지기 사람이 신이라 그 사람이 하늘임을 알아라 천지우명 하늘에서 땅에서 소름소리다 말세제시부지 말세에 하늘의 재왕이 왔는데도 사람들이 모른다

[07:02.64] 선신하강단 좌혈 하늘신이 하늘에 내려앉아 있다

[07:09.76] 도해사영신인 도해이 내려온다

[07:45.48] 다음은 하늘 약속의 땅 새예루살렘성을 올립니다

[07:50.32] 입니다

[08:07.32] 가방의 산이 빛을 먹은 꽃의 순결을 간직한 땅 숨능선 하늘을 덮는 숲여속 숨쉬는 영의 형상 난국 끝없이 이어진 구불구불 거대한 용의 길 원궁은 머리 수십니 고리 부드러운 능선 위로 가라 간다

[09:07.92] 부물을 숨쉬는 용의들 하늘을 품은 거대한 숨결 사방의 서들이 모여 세상을 지키는 약속했다

[09:38.00] 새벽빛이 번지기 전에 정말 울림이 대지를 그름들고 그 떨림 속에 깨어나는 땅 성 전체가 살아수 부신다

[10:07.56] >> 먼태곡지구에 심장 뛰던날 하늘 십승지가 태어났다

[10:22.36] 신비로운 기운에 심승지 하늘을 예비하신 자리

[10:34.68] 만장 통솔 전 세계 만 명의 장군을 통솔하는 자리 >> 전신간 좌영 >> 신인이 좌정하시니 하늘땅이 맞닿는 이곳형 용이 먹구름 가르며 저 하늘로 높이 날아오른다

[11:12.96] 단 만개영 사방산이 목단꽃이 만개한 형국 영주롱이어의 조를 물고서 기로가듯을 주니 >> 맑은 광천수가 소사네 네왕포란 둥글둥글 겁사는 산줄기 동황이 하를 품고 있네 출구형 금빛 거북기가 세상 밖으로 나오니 귀과 복의 등자 장이라 금포란형 황금이 새생명의 아을 붙는이고 비스제 출령 검와 빛파소리 신인님의 강연 말씀 직전도가 주님 성리 말씀을들은 이곳이 나고 길이 열리네 여긴 하늘 신승지 열지 형국이 노래하네 마을 걸고 바람이 속삭이니이 땅은 응답할 준비가 되었네 지상의 천국 여기 있으니 섭리의 말씀이 내 아리치에 숨겨진 십승지가 개연하고 새 시대의 문이 열리네 >> 하늘이여 약속의 땅이여로 세상을 깨우리라 하늘이여 약속의 땅이여 신의 섭리로 미래를 밝히리라

[13:55.04] 하늘이여 약속의 땅이여 영원히 빛을 먹으리라 Ah

[14:44.16] Ah

[14:48.92] 예

[14:48.92] 다음은 그리턴더 지저스를 올립니다

[15:15.04] 외구원자 >> 강림하셨다

[15:18.28] 인류의 심판자 >> 강림하셨다

[15:22.20] 하늘이 울리고 땅이 진동해 동방에 듬뿔 허경영 그를 맞으라 리턴드 지저스 리턴드 지저스 완전한 구원자 그를 마주라 온전한 구원자기 세대 >> 중보의 구원자 >> 완전한 구원자 영영 >> 일어나라 깨어라 그를 맞으라 리턴드 지저스 리턴드 지저스 완전한 구원자 그를 맞으라

[16:29.08] 본심 본태양형 >> 구름 타고 오시는 경형 >> 일어나 깨어라 그를 맞으라 립드 지저스 립드 지저스 완전한 구원자 그를 맞으라

[17:23.56] 이제 신님의 선 말씀을 견청하십니다

[17:32.92] >> 반갑습니다

[17:39.28] >> 그 그거 한번 틀어봐라

[17:39.28] 그 저 보해사형 틀어봐

[17:43.00] 보회사 영 >> 신인출 >> 맨밑에 여기입니다

[18:18.24] 요한복음 >> 그게 15제 했지? >> 16장 7절 해 봐

[18:24.80] 16 >> 16장 7절 >> 님 마이크 좀 >> 마이크 유지하 >> 요한복음 16장 7절 어 왜 이걸 내가 또 보여 주냐면은 500년 전에 나온 책과 몇 천 년 전에 나온 성경이 다 같죠? >> 예

[18:47.36] >> 어게 보회사정으로 성경에 나와 있어

[18:51.52] >> 네

[18:52.32] >> 성경에도 이름이 한문으로 요거와 똑같아

[18:56.56] 보회사 영이 한문으로 요거 똑같죠

[18:59.72] >> 예

[19:00.36] >> 근데 성경에는 어떻게 돼 있나 한번 봅시다

[19:03.40] >> 예

[19:03.96] >> 말하겠습니다

[19:04.72] >> 어, 읽어

[19:05.96] >> 그러나 내가 너희에게 실상을 말하노니 내가 떠나가는 것이 너희에게 유익이라

[19:10.84] 내가 떠나가지 아니하면 보회사가 너희에게로 오시지 아니할 것이요

[19:16.44] 가면 내가 그를 너희에게로 보내리니

[19:21.08] >> 8절

[19:21.08] 그가 와서 죄에 대하여 의에 대하여 심판에 대하여 세상을 책망하시리라

[19:28.08] >> 아 심판하지

[19:29.16] >> 네

[19:29.92] >> 어 그러니까요 심판하는 것이 예수가 간 다음에 나중에 오지

[19:36.64] >> 예

[19:37.12] >> 그러면 그게 오는 것은 그 보회사 오는 것은 이제 세상 심판을 위해서 오는 거야

[19:43.16] >> 예

[19:43.96] >> 뭐 이런 것이 보해사 영신인출 개감에 나와 있지

[19:48.84] 네

[19:50.04] >> 그래서 이게 성경과 몇백년 전에 조선 시대 때 남사고 선생이 쓴 것과 같지? >> 네

[19:57.48] >> 그게 예사로 보면 안 되는 거예요

[20:00.32] >> 알겠죠? >> 또 그 사람들이이 소름 소리가 들판에서 난다 그랬지

[20:05.48] >> 네

[20:06.24] >> 예

[20:06.24] 이게 우성제야 소름 소리가 들판에서 난다

[20:13.60] >> 음

[20:15.40] 우성제연인데 덜해서 소름 소리가 난다이 말이야

[20:21.72] 우성제야

[20:21.72] 우명성 소울름 소리가 안 난다 그러지

[20:26.00] >> 그러니까 이게음 >> 이렇게 된단 말이야

[20:32.52] 그지? >> 그러니까들에서 소음이 나는데 나는 안 나나? >> 나요

[20:38.96] >> 나요

[20:39.44] >> 나죠

[20:40.04] >> 네.이 >> 산 가운데 덜판에 소금 소리 나죠

[20:44.08] 네

[20:44.72] >> 어

[20:44.72] 그러니까 우리 몰쩡한 들판에서 봉궁실려고 한 들판에서 소음소리가 수시로 들리잖아

[20:52.16] >> 네

[20:52.80] >> 10년 전부터

[20:54.28] >> 그럼 10년 전에는 들렸는지 안 들렸는지 아무도 몰라

[20:58.16] >> 네

[20:58.68] >> 그 우리가 없었으니까

[20:58.68] 내가 오고 나서부터 소음 소리가 계속 납니다

[21:03.16] >> 네

[21:04.08] >> 이해가죠? >> 네

[21:05.44] >> 그리고 그 자가 천신하강 단자 혈이라고 나오지

[21:10.56] >> 네

[21:10.56] 하늘에서 신이 내려서 앉아 있는 그 혈자리란 말이야

[21:12.68] 알겠죠? >> 예

[21:15.52] >> 그러니까 그다음에 또 무슨 무슨 뭐라 말하면 그 사람은 소울름 소리의 그 진위는 우성진이라는 거야

[21:24.64] 우성? >> 우성 >> 우성 뭐라고요? >> 음

[21:35.80] >> 우성제 >> 죄인인데

[21:39.04] 우성제인데 소울름 소리로이 들판에서 하는이내는 사람은 사람은 뭐라고? >> 궁월선이지

[21:50.24] >> 궁월선

[21:50.24] 그러면이 궁월선은 뭐 약자라고? >> 궁 >> 궁 얼래 언래 신선

[22:03.12] >> 그래 이게 십성지혜를 말하는 거야

[22:07.28] 십성지

[22:07.28] 궁공은 십성지를 말하거든

[22:10.08] 그러면 이게 십성지란 말이야

[22:13.16] >> 예

[22:13.56] >> 그럼 왜 궁공 언러이냐? 잘 봐요

[22:16.16] 궁금이 딱 떨어지

[22:20.24] 비룡 성천행이라 그랬지

[22:22.12] >> 비룡 성천행이 궁을 비룡 성천행이 두 개가 겹치면 궁금 얼이야

[22:28.00] >> 어 이게 산용이 이렇게 와서 그래

[22:31.08] 안 그래? 이렇게 돌아가 이렇게 온단 말이야

[22:33.80] >> 이쪽 용은 또 이렇게 돌아서 이렇게 이렇게 와

[22:35.72] 네

[22:35.72] 그 여기가 하늘이지

[22:38.36] >> 네

[22:38.72] >> 그럼 이게 용대가리가 이렇게 용이 올라가나는 비룡

[22:42.08] >> 근데 두 개가 사이가 비슷해요

[22:44.80] >> 궁이란 말이야

[22:46.80] >> 그러면 요거 내려오는 물이 얼이야

[22:49.52] >> 이렇게 물이 내려오나 안 내려오나? >> 내려

[22:51.72] >> 궁 얼이 양과 음이거든

[22:53.68] 궁 얼이 있는 데가 하늘이야

[22:57.40] >> 예

[22:58.04] >> 맞아 맞아? >> 어

[23:01.52] >> 거기에 천신이 와서 앉아 있단 말이야

[23:06.88] 궁열선 이거는 신선의 약자야

[23:06.88] 그 여기 신선이 여기 신선이 와서 있다이 말이야

[23:15.20] >> 신선이 그까 궁궁을 얼얼 >> 이거 세월자야

[23:20.68] >> 네 >> 맞아요

[23:21.20] 그니 >> 네네

[23:22.52] >> 세월이 이렇게 물이 이렇게 내려와

[23:25.28] >> 이렇게 용은 바깥으로 이렇게 돌고 그니까 용이 돌면 궁이 돌면 그 사이가 얼이 되는 거야

[23:32.48] >> 아 >> 이게 십성지야

[23:33.52] 그 뭐 알지도 못하는 사람들이 떠들어 샀는 거 알지도 못하는 사람들이 풍수를 모른 자들이 뭐 십성지가 뭐 코는 여기 있고 눈은 저 뭐 괴롱산에 있고 입은 뭐 저 부산에 입고 이러면 되겠나? >> 안 돼요

[23:51.32] >> 안 되는 거예요

[23:53.08] >> 사람은 사람을 볼 줄 알아야 돼

[23:55.80] >> 박정희 대통령이 육군 소령 때 부산에서 유경 유경수 여사를 병원에서 만났어

[24:03.44] 병원에서 최초로 >> 어떤 군인이 다쳤는데 박정희 대통령이 그 애를 구해 줬어

[24:12.24] >> 전쟁 통해 구했는데 그 애가 부산에 병원에 입원한 거야

[24:16.80] >> 근데 그 애에 집안 사람이 >> 유경수 집안이야

[24:22.12] >> 아 >> 그 어느날 저기 이쁜 여자가 하나 박정희 대통령이 가서 개하고 만나고 있는데 여자 하나가 병실로 들어오는데 그게 유명수 여사야

[24:29.56] 아 >> 그 자기 쪽 버리니까 소화가 다쳤다니까 사가 온 거야

[24:34.60] 근데 너무 전쟁 중인데도 아주 깨끗하게 옷을 입고 이렇게 흰저에 이렇게 검은 치마를 입고 왔는데 너무너무 마음에 놀래 버린 거예요

[24:48.84] 전쟁에서 죽는게 중요한게 아니라 미인을 만나는게 더 중요하다는 말을 박 대통령이 했을 정도야

[24:56.68] 어 생전 초은 여자는 처음 봤거든

[25:00.24] >> 그때 박정희가 거기 있을 때 피난 저저 포로 그제도 포로들 있잖아

[25:03.52] 그 저 부산에서 포로 심리를 하고 있었어

[25:10.40] >> 어 너는 어디서 와서 아 나는 한국 부산에 뭐 있다가 괜히 괴로운한테 붙들려가서 뭐 대전에서 살다가 불력한 나는 북한군은 아닙니다

[25:19.96] 잡혀봤습니다

[25:19.96] 막 전부 북한군으로 재피는 자들이 한국 사람들이 많아

[25:26.28] 끌려갔다는 거야

[25:26.28] 그럼 너 애국 너 대한민국 노래 한번 불러 봐

[25:28.64] 신라의 달 불러봐

[25:30.84] 그리고 신라의 달 부르면 그건 우리나라 사람이야

[25:36.64] >> 그래

[25:36.64] 안 그래? >> 그 북한 노래밖에 모르니까는 >> 그 신랑이 날 못 부르는 놈은 재패가는 것처럼 수용서로 가는 거야

[25:44.12] 그거 분리하는 자가 박 대통령 >> 아 >> 육군 소령이었어

[25:48.72] 박대통 이렇게 하면 저리 끌려가는 거야

[25:51.44] 터지고 끌려가는 거고

[25:53.96] 어 자기는 북한군이 아닌데 끌려갔다 이거야

[25:56.76] 집에서 있는데 괴로운이 와서 잡아가 가지고 오용군으로 끌려갔지

[26:00.40] 나는 북한군이 아니 그러 막 신라 불러봐

[26:02.36] 그럼 신라방 부르면 됐어요

[26:04.36] 오케이

[26:08.12] 이제 그런 식이야

[26:08.12] 그래가지고 거기서 박대통이 그걸 하고 있었는데 아이고 그러다가 그 병원에 있는 개를 만나러 간 거지

[26:15.60] 육군 소령때

[26:15.60] 아 만나고 있는데 젊은 여자가 와서 개 면을 하는데 구회하고 친척이야

[26:25.88] 그렇게 끈이 돼 가지고 만나게 됐어

[26:29.16] >> 알겠죠? 그 참 전쟁 중에 만난다

[26:31.76] 그때가 50년 >> 야 >> 50년 이후지 50 뭐 50 몇 년 됐겠지

[26:39.28] >> 그 50년 도니까 세상에 그게 얼마나 >> 내 태어날 때 지금 박대통의 육군 소령이었지

[26:47.44] 그래 가지고 그 몇 번 그런데 마침 자기 밑에 있는 송재천이라는 붕화가 있어 박 밑에 계급이 자기보다 미친데 그 송재천님 그 거짓말을 잘하라 >> 아 그래 그가 이제 내가 그 여유자를 맡는데 그 박 대통령이 정보장교니까 그거 전부 알아보니까 그 여자 집이 그 딸 매내온 여자 맹단내놔 그러고 부하들 내놓을 거 아니야

[27:16.56] 명 이등백 누구 매운에 그 여자 누구야? 주석 다 있거든

[27:22.44] 주석선 아니 그러니까 그 집을 알아낸 거야

[27:24.80] 아주 정보통이야

[27:29.24] 그래 가지고 갔는데 아오나한 집 >> 아 아나악한 집에 곡간 열쇠를 관리하는 자가 유경수야라

[27:37.40] >> 아 >> 모든 아버지의 신임을 받는 거야

[27:41.24] 언니가 하나 있고 오빠가 하나 있고 여동생이 하나 있어

[27:43.24] 그 집안에 중간에 있는 애데도 서울서 고등학교만 다니고 대학은 아버지가 못 가게 한 거야

[27:51.04] 여자가 대학하면 안 된다

[27:52.84] 그러는데 만석꾼의 딸이야

[27:56.40] >> 그러니까 집이 안 악하니까 어마무시하지

[27:59.92] >> 음

[27:59.92] 그 집을이 박 대통령이 찾아가서 그 아버지를 만 그게 육종관이야

[28:05.84] >> 육정관이 아시죠? 유경수의 어머니 아버지 >> 딱 보더니 가니까 방안에서 돈을 데리고 있어

[28:14.16] 하인이야

[28:14.16] 하인이 육정시 옆에서 하인이 돈을 데리고 있어

[28:16.24] 돈이 하도 많아 가지고 돈을 데리고 있는 거야

[28:20.80] >> 그러면서 제일 처음에 박정 보고 당신 여기 왜 봤어? 아 자기 딸을 좋아한다는 거야

[28:29.28] 그러니까 여사는 전혀 그런 말도 한 적이 없잖아

[28:33.44] >> 호주이 있는 거 전부 꺼내 봐요

[28:33.44] 딱 이러는 거야

[28:35.32] 그 육종한 씨가 >> 돈 있어요

[28:37.80] 그러니까 아 돈 있습니다

[28:39.48] 꺼내 봐

[28:39.48] 돈이 내 돈이 꼬개꼬개감이 있거든

[28:44.16] 돈을 그렇게 지지분하게 가진는 사람이 우리 딸 데려와서 몇 개 살 거 같아? >> 걸배이 될 팔자야

[28:49.72] 자네는

[28:52.08] >> 자네 같은 사람들이 내 딸을 주면 어떻게 되겠나? >> 옆에 돈 데리고 있는 거 안 보여? >> 그 사람이 박정을 찾아보겠다

[28:58.56] 돈이 탑을 했어.가 >> 육종이가 야 돈 태보마 그러니까 어 아 깜짝 박정이 쳐다보다 돈이 누러진 거야? 그러니까 막이가 뭐죠? 돈 태우는 거보다 낫잖아요

[29:20.36] 그래가지고 육종관이하고 사이가 나빠진 거야

[29:23.64] >> 야 너 같은 놈한테 딸 굶어 죽일 놈한테 돈을 거기에 꾸개 다니는 놈한테 애를 어떻게게 먹여? 그리고 너 집은 뭐 저 논도 한 마디 없는 집이라며 딱 이러니까 박정희가 자 자존심이 확사한 거야

[29:35.88] >> 우리는 만사군인데 너지은 논도 한마디 없는 집이라며 딱 들었다이 말이야

[29:41.16] 정보를 딱 송재천이한테 들었어요

[29:44.76] >> 송재천이가 그 중간에 왔다 갔다 했거든

[29:48.12] 데리고 간 사람이 송재천이야

[29:50.20] >> 그 사람도 장교야

[29:52.24] >> 그래가지고 그 사람이 그 사람이 평생 박대통하고 같이 따라다녔잖아

[29:53.96] 아이 그러니까 송재청이가 아 그냥 박대통 둘이 싸우니까 무한해 가지고 굉장히 놀랬지

[30:01.08] 그러니까 막 박생 담배를 탁 꺼내가지고 그 장인들 상 앞에서 다음에 >> 피는 거야

[30:08.72] 다리를 탁 그냥 양반 다리를 해 가지고 그러니까 이런 불안나 같던 육정관 시간 막 벌어 그러니까 엄청 그 당시 만세보는 대단해요

[30:23.04] 누가놈한테 내 딸을 죽고 같으냐? 땅장 나가

[30:25.04] 그래가지고 그 부인이 육정관시 부인이 유영사 어머니가이 이경령이야 이름이 나오 같아

[30:33.32] >> 이경영 >> 알지? 들었지? 이경영 씨야

[30:34.76] 그 어머니가 성격이 그렇게 좋아요

[30:39.96] 유경수 여사처럼 자꾸 박정인을 좋게 본 거야

[30:42.80] 아 자기 딸이 시집을 그렇게 가도 안 갔는데 아무리 손을도 안 갔대요

[30:48.48] >> 안 갔는데 방정에 대해서는 단호하게 거절 안 해요

[30:53.08] >> 자꾸 앞뒤를 쳐다보고이 몇 점니까 엄마가 요때에 이걸 시집을 보내야 되겠다

[31:00.48] 그이 여자가 박정희를 따라와 가지고 자기가 책임질테니까 우리 영감은 신경 쓰지 말라고 이래가 자꾸 그 부인이 이경영 씨가 자꾸 잘해 가지고 사이로 삼은 거야

[31:14.16] >> 그거 아주 굉장히 재밌죠

[31:15.92] >> 네

[31:16.84] >> 어 아주 아주 재밌어요

[31:22.80] 아 근데 어느 날 영경수사가 군대 매서 박정희한테 >> 그때 전쟁 중이잖아

[31:28.96] 절대로 앞으로 자기한테 연락하지 말고 새기지 말자고 딱 이렇게 통보를 하는 거야

[31:34.24] 그 왜 그러니까 아버지가 절대 그렇게 안 된다

[31:36.68] 그 자기는 아버지 지시를 안 받을 수가 없대

[31:40.88] >> 어 곡간 열쇠를 아버지가 하나 가지고 있고 자기가 가지고 있대

[31:45.04] >> 금고 열쇠를

[31:45.04] 그런데 아버지 말에 절대 자기는 복종해야지

[31:47.80] 아버지 말씀을 거역하고 내가 시할 수 없다고 딱 이렇게 하고가 버려

[31:54.88] 야, 그런데도 박대통이 결혼 성공하죠

[31:58.72] >> 네

[31:59.20] >> 어, 한번 목적을 정하면은 그 당시에는 >> 뭐 요새 같으면 그게 스토핑에 걸리지만 그때는 안 그랬어요

[32:07.20] >> 아이고, 재밌다

[32:07.20] 네

[32:13.60] >> 그게 우리 좋은 말로는 초지 일관이고 요새 나쁜 말로는 스행이야

[32:20.68] >> 어떤 행위도 시절에 따라 달라요

[32:23.32] >> 예

[32:23.32] 옛날에는 그렇게 철저하게 하는 사람을 초지 일간이라고 좋게 이야기했어

[32:27.80] 근데 요새 어떤 좋은 여자가 있다고 철저하게 달라들면 스토킹이야

[32:34.40] >> 장수 사람들은 저 성격이 좋아요

[32:37.40] >> 아주 신랑도 좋고 저 두 사람이 아주 좋아요

[32:41.04] >> 네

[32:41.52] >> 어 그래서 그 박 대통령이 그 사육 의사를 만난 그 소리가 너무너무 재미가 있어

[32:53.24] 재밌는데 우리 시간이 없죠? >> 어 왜 내가 그 이야기를 할까? >> 응 >> 초질 때문에 이야기하는 거죠

[33:03.04] >> 네

[33:03.48] >> 그래서 우리 옛날 사람들이 >> 그리고 나서 박 대통령이 유교사가 돌아가고 나서 어 70 그때가 몇 년이야? 어 75년도 75년도 9월 달에 이제 자원에 앉아 있는데 그 유여사가 있는 거하고 없는게 하늘과 땅이야

[33:26.52] >> 아멘

[33:27.76] >> 돌아갔잖아

[33:27.76] 8일호 때

[33:29.36] >> 예

[33:29.84] >> 그러니까 그 돌아간 그 해 가을에 >> 그때 그때는 저 초가을에 되기 전에 죽었고 돌아오나서 몇 달이 있다가 가을 겨울이 오는 거야

[33:41.92] 근데 맨날 청와대 갖고 숲이 많잖아

[33:46.80] >> 단풍을 쳐다보면 그냥 유영수 생각나니까 이거 막 술만 마시고 >> 굉장히 그 그 뭐 그 사람이 없는 자리가 생옥이었

[33:59.72] >> 생지옥

[34:01.32] >> 그렇게 궁화 사이가 좋았던 거예요

[34:03.76] >> 사이가 좋은데 하늘이 잘라냈지 우리가

[34:06.64] >> 어 그건 다 역사 때문에 그 한 건데 실제는 그렇게 사이가 좋았어

[34:09.28] 음

[34:11.92] >> 알겠죠? >> 네

[34:13.28] >> 그러니까 그 만석 딸이니까 교육도 중학은 옥천에서 다니고 고등학교는 서울서 다녔어

[34:20.28] 그 대신 대학은 못 들라게 했어

[34:22.68] 만석군 딸인데도 시골로 내려와 가지고 >> 거기에 금전 관리, 만석군의 재산 관리를 맺겠단 말이야

[34:30.56] 근데 그렇게 젊을 때는 >> 아름다워 보였대

[34:37.68] >> 음

[34:37.68] 근데 우리 하늘공 오는 사람들이 그 정도 아름다운 여자가 되게 많아졌어

[34:44.00] 왜 그럴까? 내 강의 때문에

[34:49.16] >> 내가 그 유명수 여사가 나한자도 만지고 막 그랬지

[34:54.68] >> 그 그것이 그렇게 그 부잣집 딸인데도 그렇게 임품이 좋았다는 거야

[35:00.44] >> 네

[35:01.52] >> 음

[35:01.52] 박정희가 자기 아버지한테 무리하게 하는데도 절대로 대통령을 나쁘게 안 봤다는 거지

[35:09.92] >> 그리고 키는 조막만한 사람이 얼굴은 새감해 가지고 아버지한테 대드 아버지는 만속 보니까 잘생겼잖아

[35:16.60] >> 이거 어디서 저렇게 못생긴 놈이 와가지고 저렇게 육종관이는 보자마자 불만이야

[35:21.60] 근데 이상하게 유영수 어머니 이경영 씨는 박정희 대통령이 마음에 드는 거야

[35:30.36] 그러니까이 여자들 눈이 굉장히 세밀해요

[35:33.68] >> 남자들은 허당이야

[35:33.68] 뭐 막 번드 하면 그거 따라가 되게 좋겠다

[35:36.56] 뭐 허구대 멀쩡하면 뭐 좋은 줄 알아? 아니란 말이야

[35:42.04] 똘똘 뭉쳐 가지고 새가내이 말이야

[35:44.52] 와서 담배고물 드는데 유경수 여사의 어머니는 그게 아니야

[35:50.88] >> 저 사람이 일을 할 사람이야

[35:53.64] >> 저 사람이 우리 딸내 신랑이 틀림 없어

[35:55.92] 저 정도 남자가 배장에 있어야지

[35:58.00] 평생 영감한테 자기 한번 해들지도 못했는데 세판한 놈에 와 가지고 말이야 당신 말이야 뭐 당신 집이 만석이면 우리 집이 뭐 노나마 없다고 뭐 시빙하는 거예요

[36:07.92] 아주 담배 닦거래가 모르고 >> 아 그러니까 왜 당돌하지? >> 네 >> 너 내 눈에 흙들어가 되는 너한테는 뭐 따라앉다 나가 뭐 이렇게 된 거야 재밌죠?네 네

[36:26.60] >> 아이고

[36:26.60] 그래서 우리는에 사람 팔자를에 예사로 보면 안 됩니다

[36:34.76] >> 네.에이이음이 >> 사람이 있죠

[36:55.04] 노예하에다가 노예하다가 부자집 아들로 태어나서 잘 살다가 노예가 됐어

[37:03.92] >> 예

[37:04.88] >> 노예가 돼 가지고 또 어떻게 됐어? 그러니까 노예 다음에 뭐가 됐어요? >> 아주 흉악하지 그죠? >> 재수가 됐지

[37:18.72] 재수

[37:21.44] 재수됐지

[37:23.16] >> 노예을 재수가 됐지

[37:25.40] >> 재수돼 가지고 그다음 뭐가 돼?이 >> 정도면 누군지 알겠죠? >> 총리가 됐지

[37:35.44] >> 네

[37:37.24] >> 총리가 됐어

[37:38.36] >> 네

[37:38.96] >> 맞죠? >> 네

[37:41.08] >> 이게 노예에서 형제들한테 버림 받아 가지고 노예대 재수가 됐다가 총리가 됐죠

[37:47.24] 아멘

[37:50.40] >> 총 돼가지고 마지막에 뭐가 돼? 여론하고 똑같아

[37:59.92] >> 금이 환금이 환 >> 금이 환냥했죠

[38:03.84] >> 네

[38:05.00] >> 금이 환장한게 환냥이 금이라 그러면 환장을 해 여러분들이

[38:11.76] 금이 환장이 아니고 금이 환양이야

[38:13.80] >> 네

[38:14.56] >> 그걸 알아야 돼

[38:17.64] >> 내가 갖다 붙이니까 그렇지

[38:17.64] 금이라 그러면 환장을 해

[38:20.04] 이제 여기 쉽겠죠? >> 네

[38:23.20] >> 금이 환장

[38:23.20] 아, 금이 환냥

[38:26.72] >> 알았죠? >> 네

[38:28.36] >> 그리고 나서 저 아버지한테 큰 곡식을 태같이 실어 가지고 보석이나 뭐 검덩어리 실어 가지고 고향으로 저 아버지 모시러

[38:37.12] 가나 안 가나? >> 가요

[38:40.00] >> 그래

[38:40.00] 안 그래요? >> 네

[38:41.80] >> 요셉이 이렇게 금이 환냥하죠

[38:43.72] >> 네

[38:44.52] >> 금이 환냥했죠

[38:45.52] >> 네

[38:45.52] 그러니까이 아버지가 막내로 난 아들 중에 두 번째 막내 >> 네 >> 요셉이야

[38:54.08] >> 요셉 동생은 베냐민이야.이 >> 두 애를 난 엄마가 누구야? >> 라엘

[38:59.92] >> 라엘이지.이 라엘은 야곱이 >> 응

[39:07.72] >> 라엘은 야곱이 >> 사랑했 >> 사랑했던 여자지

[39:11.64] >> 근데 결혼은 누구하고 했어? >> 레아

[39:13.60] >> 레아 >> 레아하고 했지

[39:14.00] 아멘

[39:15.12] >> 근데 레아에서 난 아들들하고 야호이 난 아들은 차이가 있어

[39:18.00] 그 레아는 아들 둘 낫지

[39:22.20] >> 요셉과 요금이 환냥한 요셉과 베냐민, 막내 둘이 났잖아

[39:27.96] >> 그런데 >> 위에 라엘이 난 애들이 요셉을 >> 집어 던져 버린 거야

[39:37.40] 웅덩에다가

[39:39.08] 맞아

[39:39.08] 안 맞아? 꼴배기 싫다고

[39:41.68] 왜? 얘는 제일 처음에 입은 옷이 비단 옷이야

[39:45.48] >> 네

[39:46.60] >> 비단옷 입었어? 안 입었어? >> 아버지가 새동 옷을 입혀서 제일 좋은 옷을 입혀서 키웠다 이해를 형들은 거지 같은 양털를 가지고 입혀 놓고 얘만 좋은 옷을 최세 옷을 입혔지

[39:59.56] >> 네

[40:00.52] >> 그러니까 걔가 형제들 때문에 노예가 된 거야

[40:04.24] >> 그리고 다시 죄인이 되고 총리가 되고 금이냥했죠

[40:09.12] >> 네

[40:09.12] 그러니까 여러분들이 진인이 어떤 결과를 겪었냐면 요렇게 겪은 거야

[40:15.36] >> 인간 세상에서이 오염된 인간들 속에서도 여러분들 노예 생활하면서도 죄인처럼 살았는데도 여러분이 신인을 만나니까 총리가 된 거 >> 총리됐지

[40:30.12] >> 네

[40:30.68] >> 그러 달꽃이 어디야? 금이 환약이야

[40:35.12] >> 맞죠

[40:36.84] 고향으로 돌아가는데 내벨이 산틈이 같이 가지고 가

[40:41.00] >> 그러면 우리는 이게 진짜 검이 아니야

[40:45.00] >> 이걸 알아야 돼요? >> 네

[40:46.68] >> 여러분이 역경이 있었지

[40:46.68] 이렇게 노예, 죄인, 뭐 남편의 노예로 산 사람도 있고 뭐 마누라 노예로 산 사람도 있고

[40:53.04] 그래

[40:53.04] 안 그래? >> 우리는 돈의 노예

[40:56.92] >> 예

[40:58.04] >> 그래

[40:58.04] 안 그래? >> 네

[40:59.84] >> 돈의 노예입니다

[40:59.84] 맹예의 노예, 건강의 노예, 육체의 노예

[41:02.36] 한두 가지 노예가 아니야

[41:04.88] 그 질병의 노예 >> 온갖 암이 말이야

[41:09.00] 몸을 말이야 자궁암 우리 몸에 암이 나타날지 몰라요

[41:15.80] 이렇게 질병의 노예

[41:15.80] 노예가 수십가지의 노예를 하다가 >> 해방돼서 여러분이 금융 환냥 한다는 걸 알아야 돼요

[41:23.68] >> 네

[41:25.12] >> 그러 여러분들은 여러분들이 노예가 아닌 적이 없어서 >> 예

[41:31.20] >> 지금도 건강의 노예는 돼 있는 거야

[41:33.88] 질병의 노예가 돼 있다니까

[41:36.00] >> 질병이 오면 그냥 꼼짝씩 우리는 당하는 거야

[41:39.04] >> 그러니까 이런 노예 생활이 여러분의 인생이었어

[41:42.72] >> 그 속에서도 올바르게 살아 가지고 죄인이면서 총리가 신인을 만났다 이거야

[41:48.20] >> 아멘

[41:51.76] >> 알겠죠? >> 네

[41:53.16] >> 그러니까 이걸 명심해야 됩니다

[41:55.88] >> 정말 여러분은 건강의 질병의 노예야 지금

[41:59.16] >> 예

[41:59.16] 아멘

[42:00.28] >> 여러분 병원에 가서 서울대 병원에 가서 자궁을 조사하거나 위방을 조사하면 암의 가능성이 있습니다

[42:06.64] 이렇게 나올 수도 있다니까 멀쩡한 사람도 >> 네 >> 불안해 안 해 >> 불안해 >> 다 불안하다니까 그러니까 우리는 뭐의 노예요? 실질병의 노예 >> 물질의 노예 >> 노예 있죠? >> 네 >> 어마어마한 노예 생활을 청산하고 금이 환냥할 때가 오고 있는 거예요

[42:28.12] >> 그렇죠? 그 마지막에 가면 다 놓게 돼 있어

[42:32.80] 다 돈도 아들이 가져가고 딸 가져가 버리고 마지막에 돌아갈 때에 자기가 마지막 지프라기 잡는 거는 진인 >> 백궁 천국이야

[42:43.40] >> 아멘

[42:44.56] >> 심해 됩니다

[42:45.52] >> 아멘

[42:46.52] >> 실제 우리 패스포트 있는 돈이나 뭐 은행에 있는 장고나 이런 거는 하루 아침에 전쟁이 나면 없어져 버려

[42:54.04] >> 아멘

[42:54.80] >> 그 하루 아침에 우리는 신량 배업을 받아야 살 수 있어

[42:58.88] 그럴 수도 있죠

[42:59.84] >> 네

[43:00.60] >> 그렇게 그런데도 우리에게 남는 것은 뭐예요?벨 >> 진인, >> 네벨, >> 천국 그 우리는 희망이 확실히 있지

[43:11.28] >> 네

[43:11.96] >> 그래가지고 몇 년 전에 달을 찍는데 달이 이렇게 되고 저렇게 이런 사람 있지

[43:18.88] >> 몇 년 2,년 전부터 진인이야

[43:23.40] >> 근데 요번에 진인된 사람들이 13만 4천이지

[43:26.48] >> 네

[43:26.48] 아멘

[43:26.48] 그 사람도 그속에 포함되 있지만 그 사람들은 전부 다이 이제 이렇게 돼

[43:32.04] >> 맞아 맞아

[43:33.12] >> 그러니까 백궁에서 사인을 보내는 거야

[43:35.56] >> 빨리 오라고

[43:36.48] >> 아 >> 빨리 오라

[43:40.56] >> 이거 이거 이거 이거 빨리 >> 그래

[43:44.40] 안 그래? >> 그런데 세상 일 때문에 부부지간에 싸우면 되겠나? >> 아니에요

[43:50.20] >> 아이고이 세상 일은 이제 노예 생활 접어 둡시다

[43:53.08] 뭐 돈해도 매일 필요 없어

[43:55.20] 뭐 해도 매일 필요 없

[43:56.48] 이래야 되겠지? >> 마음 편 지내야 되겠지? >> 그러니까 그냥 기뻐하고 놀고 어 남편이 어디 갔다 왔냐 그러면 어디 가서 저 시장 갔는데 뭐 길을 잃어가 헤매도 그러면 되고 싸울 이유 없어

[44:10.60] 아 내가 지구에 몇 백년 산다고 당신하고 싸우냐? 조금 있으면 그냥 우리는 갈데 그 >> 마음을 편하게 해야 됩니다

[44:23.04] >> 아멘

[44:26.80] >> 오늘 여러분한테 하는 강의는 결국이 한양이에요

[44:31.40] >> 네

[44:31.88] >> 그 여러분들이 이런게 있어

[44:36.12] >> 마음이 왜 편하게 되냐 이게 무슨 자입니까? 뇌물 >> 뇌물이죠

[44:54.44] >> 이거는 뭐예요? >> 선물 >> 선물이죠

[44:57.00] 연말 연시되면 뇌물을 주는 사람과 선물을 주는 사람을 가면 구분돼

[45:03.24] >> 네

[45:04.20] >> 맞아 안 맞아? >> 그 내물이 선물처럼 포장이 돼 가지고 와

[45:10.84] >> 바꿔 보면 마음이 폈나? 아멘

[45:13.56] >> 아, 자기가 공인데 누가 비싼 선물을 보냈다

[45:16.12] 연말이니까 받을 수 있지

[45:19.04] >> 받고라도 마음이 괴로운 거야

[45:21.88] >> 괜히 받았다 싶기도 하고 그렇다고 돌려주자니 시끄럽고 누가 보기도 볼까 봐 무섭고 그냥 받아버려

[45:28.56] 선물이니까

[45:28.56] 근데 그게 선물이 아니고 뇌물이야

[45:31.80] >> 맞아요

[45:32.76] >> 맞아, 안 맞아? >> 맞아요

[45:34.40] >> 선물을 받으면 이거 기분 좋지

[45:37.12] >> 이거는 기분이 좋은데 요거는 뒤끝이 안 좋아

[45:41.12] >> 불안하고 초조하죠

[45:41.12] 아멘

[45:41.12] 인간들이 이렇게이 이런 마음을 가지고 사는 거야

[45:46.16] 인간들이 >> 여러분 어떤 마음 가져야 돼? >> 선물

[45:50.88] >> 선물을 받은 사람들처럼 기쁘게 살아야 된다이 말이야

[45:54.92] >> 그 저 사람들은 모든 80억은 살아도 끓림찍한 거야

[46:02.36] >> 이거 지옥 가는 거 아닌가? 뭔가 끓림찍 가겠지

[46:05.96] >> 왜? 뇌물을 먹었으니까

[46:08.72] >> 그러니까 뇌물과 같은 인생을 살면 되나? >> 안 되죠

[46:10.68] 우리는 선물과 같은 인생을 살아요

[46:15.80] >> 알죠? >> 그 신이 주는 거는 내물이야? 선물이야? >> 선물

[46:21.76] >> 선물이에요

[46:21.76] 내가 주는 건 선물입니다

[46:24.04] >> 네

[46:25.36] >> 받아도 받아도 레벨은 선물이지

[46:28.40] >> 네

[46:29.08] >> 여러분이 복을 지으면 그만큼 선물이 가는 거예

[46:31.88] >> 네

[46:34.56] >> 근데 다른 인간들한테 그게 가나? >> 아니요

[46:37.24] >> 안 가요

[46:38.00] >> 네

[46:38.76] >> 맞죠? >> 네

[46:39.36] 축복을 받아야 이게 선물이 되는 거예 안 레벨이 여러분한테 선물이 되지

[46:43.96] 다른 사람한테 레벨을 주면 들어가나? >> 안 들어가요

[46:46.96] >> 안 들어가

[46:47.92] >> 네

[46:48.84] >> 행복해

[46:50.04] >> 행복해요

[46:51.32] >> 행복하죠? >> 네

[46:55.36] >> 어, 오늘은 뭐 저 질문은 하나 해야 되겠지

[46:59.96] >> 예배를 올려 주려니까 >> 뭐 공부는요 정도 하고 많이 하면 콩나물들 다 잊어버려

[47:08.52] 오늘 뭐 박대동 이야기하고 재밌죠

[47:11.04] >> 네

[47:12.40] >> 남 연애 하던 이야기가 제일 재밌어

[47:15.96] >> 옛날에 중신하던 거 >> 어 뭐 어떤 우연히 왜 전쟁 통해 부산에서 병원에서 만나? >> 야전 병원 군병원 >> 거기에 하얀 옷을 입은 유경수여사 처녀가 나타난 거야

[47:27.84] 거기 옥 저저 그 저 충청북도 옥천 그 만서군의 딸이 온 거야

[47:38.52] >> 하인들 데리고 >> 기가 막히죠

[47:41.44] >> 그 아주 가까운 친척이야

[47:43.64] >> 그러면 군대 가서 다쳐 가지고 이번에 했는데 그 소식이 전해졌겠지

[47:49.04] >> 그러니까 그게 박 대통령이 비용에서 딱 맞을 보고 세상에 저는 아름다운 여자가 있나 놀래 버린 거지

[47:55.28] 아 >> 첫눈에 완전히 꽂혀버리 >> 재밌죠? >> 네.음 >> 그 내 이야기하면 재밌는게 무구무지네

[48:03.72] 그 두 사람 이야기 아 그래

[48:10.92] 내가 빡적에 육경 세사가 이제 다시는 자기 집에 오지 말아 달라고 면까지 와 가지고 >> 부탁을 하니까 대통 육권 그때가 중령으로 진급했을 때야

[48:22.60] 충으로 징급했는데 징급한 사람들 와서 초를 치고 가네

[48:30.80] 그래서 그 군대 식당에는 그 저 군인이 뭘 팔잖아

[48:36.44] >> 그래서 먹는게 뭐지만 단파빵

[48:38.44] >> 아 >> 그거 두 개를 시켜 가지고 먹고 박 대통령이 자기가 육군 중량이니까 진급했으니까 자기가 돈 낸다고 한는데 혼지 돈이 하나도 없는 거야

[48:48.52] 그까 유경구사가 그 거절을 하고 가는데도 그 모습이 보기 좋았던 거야

[48:56.96] >> 호주미를 여기저기 다는데 돈이 하나도 안 나오니까 박사대 그 부아보고 야 여기 돈 좀 기산해놔

[49:02.12] 나중에 내가 갖다 줄게 이러니까 안 됩니다

[49:04.36] 지금 덕신 내야 됩니다

[49:06.56] 이러거든

[49:09.80] >> 그러니까 유용 여사가 속으로 웃음이 나더래

[49:13.68] >> 그게 아주 재밌었어

[49:16.84] >> 응

[49:17.60] 안 그래도 말해 논도 한 마디 없는 집 아들 >> 말만들어지 호주민 빈떨리 >> 세상에 자기 찾아온 그 유교사한테 빵 한번 첫 번째 산 건데 그걸 돈을 안 내니 어 아니다 참 그걸 상으로 따라달래 그러니까 그 사병이 또 웃겨요

[49:37.32] 안 됩니다

[49:37.32] 중년님 아이고 재밌어요

[49:41.92] 아 재밌는 일화가 많아요

[49:46.36] 다음에 또 해 줄게

[49:51.28] >> 여러분 이제 질문입니다

[49:54.24] >> 예

[49:57.88] >> 프랑스에서 남를 못 먹는 이유는 프랑스에서는 남매를 못 먹는 >> 이유파리

[50:06.92] >> 파리 때문에 왜 못 먹어? 파리인데 조금 먹으면 되지

[50:13.48] >> 파리 건져내고도 먹어

[50:13.48] 라면은 >> 얼마나 맛있는데? >> 어 >> 정답입니다

[50:26.32] 우리 한의사 부부가 마쳤어요

[50:30.28] 어 레벨 100경문 들어가라

[50:37.80] >> 어 >> 뭐어 불어 쓰잖아

[50:41.80] 불어서 >> 불어를 쓰잖아

[50:43.80] 사람들은 >> 그러니까 불어서 못 먹는 거야

[50:47.40] 불어서 >> 어 >> 나면이 불었다

[50:52.12] 그 사람들은 불란스가 불어 아니야

[50:56.04] >> 그러니까 불어를 쓰니까 불러어 못 먹는 거야

[51:02.08] >> 아니 알겠지? >> 네 >> 맞는 말이야

[51:04.08] 맞잖아

[51:06.56] >> 나이 퉁퉁 불어서 못 먹는다는 거야

[51:09.80] 왜 불어를 써? 영어를 쓰지

[51:12.88] 그러니까 불라서는 모는다는 거야

[51:15.40] >> 재밌죠? >> 네

[51:16.92] >> 도저히 알기 어렵지

[51:18.72] >> 근데 이거 두 사람이 알아내 가지고 이거 >> 개가 제일 싫어하는 집은 서울에 있는 집인데 개가 제일 싫어해

[51:29.76] >> 집은 서울에 있는 집이야

[51:29.76] 다 알려 줘어

[51:33.32] >> 종로에 있어

[51:37.40] >> 보이신가? >> 보이신 >> 정당

[51:43.32] 레벨 100개문 들어가라

[51:46.84] 아이 다 알려줬는데도 몰라 그래

[51:51.88] 아이 보신강에 개가 제일 싫어하지 이거

[51:59.92] >> 아이고 내가 내가 질문을 해도 재밌는 거 하죠

[52:03.04] >> 아멘

[52:03.60] >> 아이고 그래

[52:03.60] 하루 전에 웃어야 돼

[52:06.16] 시에 집에 와서 남편한테 물어가 모르면 저 군밤 하나 때려

[52:09.48] 어 재밌죠? >> 네

[52:13.88] >> 음 >> 그래서 오늘은 그렇게 두 개를 해 주고네 두 개 다 마셨나? >> 네

[52:20.84] >> 아 오늘 아 성적이 되게 좋네

[52:24.84] >> 재밌죠? >> 이게 마이하면 잊어버려

[52:28.40] >> 두 개만 하면은 이제 기억이 나겠지

[52:31.12] >> 며칠 전에 안중에 제일 재밌는게 뭐예요? 아이구 >> 아이구 >> 아이구 >> 아이가 아홉 명 있으면 뭐야? 아이구이 뭐야? 아이구 >> 그 말고도 재밌는게 많이 했어

[52:43.60] >> 예 감사의 사랑해

[52:55.28] >> 나를 짤막해도 재밌는 거예요

[52:57.56] >> 네

[52:57.56] 아멘

[52:57.56] 어, 역사 이야기도 하고 우리 돌아가신 박대통령 부부가 만난 이야기도 재밌는 이야기예요

[53:05.40] >> 네

[53:06.36] >> 그러니까 그 당시 연애한 이야기는 좀 더물잖아

[53:10.56] >> 그죠? 그 당시 선본 이야기

[53:13.20] >> 어, 그리고 또 그 유교사님 어머니가 이경영이야

[53:18.12] >> 이러면 경영씨 나 같아

[53:20.64] >> 어, 재밌죠? >> 네

[53:26.00] >> 예

[53:26.00] 이제 신님께 오늘의 노래를 올립니다

[53:28.44] 먼저 용인시 이문형 진인 이민숙진 두분께서 천녀 농구를 올립니다

[53:40.32] >> 아이고 아이고 우리처 남았네

[53:49.24] 두 사람이 나오면 여러분 600개는 거를 많이 >> 예 또 노래를 올립니다

[53:57.64] 이번에는 거제도입니다

[53:59.84] 인체지진입니다

[54:03.56] 한국의 남자를 올립니다

[54:17.12] >> 노래 아주 잘하시네

[54:18.76] >> 네

[54:19.24] >> 그죠? >> 네

[54:20.88] >> 많이 들어갔다, 여러분

[54:26.08] >> 예

[54:26.68] >> 아이고

[54:27.88] >> 또 다음 노래를 걸립니다

[54:27.88] 이번에는 전남무안에 이재수

[54:31.44] 김재수 >> 김재수 >> 김재수 진린입니다

[54:35.72] 가슴 아프게를 올립니다

[54:41.20] >> 김재수보다 이재수가 더 좋네

[54:46.56] 누가 옆에서 불렀는지 노래가 좋았어

[54:50.68] 점수가 많이 들어갔어

[54:52.28] >> 네

[54:53.28] >> 그죠? >> 네

[54:54.60] >> 뭐든지 훈수를 들면 좋은 거야

[55:00.32] >> 예

[55:00.32] 네

[55:00.32] 이번에는 캐나다의 김동건진인 잊어진 계절을 올립니다

[55:05.88] 2절까지 올립니다

[55:19.24] 아니 우리 김동원 진는 아주 그냥 날씬해

[55:23.00] 옷이 잘 어울려

[55:25.64] >> 그 노래도 좀 그렇게 잘 부르는 잘 부른 편이죠

[55:29.04] >> 네

[55:29.04] 근데 오늘 노래는 잘 못 부를 거 같아

[55:31.48] 느낌이

[55:31.48] 우리 달 사진 찍을 때 나오는 것처럼 팍팍 퍼지네

[55:37.32] >> 예

[55:37.80] >> 그렇죠

[55:38.48] >> 예

[55:38.96] >> 그리고 또이 노래는 네배를 많이 앉으면 안 되게 생겼어요

[55:41.08] 왜 그럴까?월 >> 10월에월 >> 알면은 레벨 500경 준다

[55:50.32] >> 알 >> 소가 우가 26번

[56:01.84] 소우자가 26번 나와

[56:06.36] >> 우가 26번 하고 노래가 나와요

[56:07.92] 그 얼마나 그 소를 많이 안 그래도 우리가 소한테 지금 질렸잖아

[56:17.04] 근데 소를 이렇게 부르니 내벨 적게 배랑 맞아

[56:24.12] >> 아 굉장히 용네

[56:28.16] 히리하다니까 그 막 안 그래도 소만에 우리가 지금 꼼짝을 못 하고 있는데 우가 계속 나오지 >> 네 >> 내가 몇 개가 제 봤더니 26개 아이고 >> 아 그걸 알아서 500개뭐 줬을 텐데 아이고 참 그걸 몰라 어떻게 나는 알 줄 알았어요 >> 어 아 띵동땡 아 정말 잘 불렀다 야, 잘 불렀죠? >> 네

[57:04.24] >> 노래도 잘 불렀고 소가 26번 나오질 않나? 또 영상은 달 찍을 때 터지는 거 그거 나오질 않나? 아주 그냥 완전히 하늘 애국자야

[57:19.80] >> 예

[57:19.80] 또 노래를 올립니다

[57:19.80] 이번에는 양주시 최린 진인입니다

[57:22.68] 화씨를 올립니다

[57:25.76] 이절까지 올립니다

[57:34.68] 완전히 무승부지

[57:36.60] >> 알 수가 없어.이 두 사람은 누구를 며느를 삼진? 나도 헷갈려

[57:43.72] >> 천사들도 헷갈리지

[57:45.52] >> 천사도 동점을 주네

[57:47.44] >> 전이 나와

[57:54.08] 전체 >> 최종 심판이야

[58:06.68] 방금 노래 부른 두사 김동근

[58:09.60] >> 방금 노래 부른 김동근과 >> 최림

[58:12.44] >> 최님 >> 최님

[58:13.72] >> 네

[58:14.04] >> 두 사람 중에 >> 두 사람 중에 >> 신희님이 며느리로 삼을 때 >> 신인님이 며느리로 삼을 때 >> 최엘리미가 더 낫습니까? >> 최엘리미가 더 낫습니까? >> 그다음에 김동근이가 더 낫습니까? >> 김동근이가 더 낫습니까? 동 내가 내가 오늘 왜 이렇게 테스트를 하냐면 저 두 사람은 점수가 비슷해 >> 얼굴이 >> 그래서 누가 더 낫다 볼 수가 없어 >> 신기하죠어는 없어 누가 좀 더 높고 낮지 >> 똑같잖아 >> 그 느낌이나 모든게 비슷해요 >> 그런 사람도 있어요 >> 이래서 사람 보기가 사람이 보면 비슷한 사람이 이렇게 올 때가 있어

[58:59.76] >> 근데 저 두 사람은 비슷해

[59:02.12] >> 저 그지? 안 나오지

[59:03.84] >> 응

[59:04.72] >> 응

[59:04.72] 두 사람 중에 >> 선생님 두 사람 중에 >> 한 사람이 >> 한 사람이 >> 조금이라도 더 나은게 있습니까? >> 조금이라도 더 나은게 있습니까? >> 없되잖아

[59:15.76] 이건 정확한 거야

[59:17.44] >> 들어가시고 내게 돌라

[59:23.28] >> 아이고 내가 잘 봤죠가? 이렇게 볼 때마다이 두 사람의 그 느낌이 같아

[59:33.00] >> 그래서 내가 오늘 일부러 해 본 거야

[59:35.60] >> 나는 사람들이 오면 저 여자가 내느리 저 여자가 내 요렇게 볼 수도 있잖아

[59:41.96] >> 어 저 여회자가 내 와이프 저회자가 내 와이프 이렇게 맞춰볼 수 있는 거예요 여러분도

[59:45.88] 예

[59:47.48] >> 그니까 여성을 이렇게 평가할 때 천국에다 물어보는 거예요

[59:51.80] >> 아, >> 대단히 중요한 거예요

[59:53.92] >> 어떤 사람이 그다음에 뭐 내 이름을 팔면서 뭐 100만 원짜리 무슨 카톡에 돌아가지고 뭐 하는 사람이 있대

[60:00.96] 그 절대 들어가면 안 돼

[60:03.40] >> 네

[60:03.88] >> 우리는 무슨 장사하는 거 없어요? >> 네

[60:06.76] >> 절대 그 가짜야

[60:08.16] >> 네

[60:08.16] 우리 하늘 여기 그 저 거기에 카톡에 들어와 가지고 그걸 모방해 가지고 내가 하라고 하다 그러면서 무슨 장사를 한대 >> 100만 원을 내면 뭐 얼마를 준다 그 넘어가는 사람이 있으면 안 됩니다

[60:22.32] >> 네 >> 들어가면 내배 다 나가 버려 >> 한 번이라도 들어가면 내벨 다 나가요

[60:27.20] >> 네 >> 들어가면은 나한테 이야기해야 돼

[60:30.12] >> 그 내가 내벨 다시 넣어 주지

[60:30.12] 그 한번 들어가면 내 별 다 나가 버려 >> 알겠죠? >> 백공에서 다 보고 있어요

[60:37.76] >> 네

[60:37.76] 어, 신인은 절대 장사하지 않는다는 거예

[60:40.76] >> 예

[60:41.72] >> 뭐 해 보라고 뭐 이런 거 절대 안 합니다

[60:44.40] >> 예

[60:44.88] >> 물건도 안 팔아요

[60:45.96] >> 예

[60:46.72] >> 그럼 알고 있어야 됩니다

[60:48.68] >> 네

[60:49.28] >> 그게 내 공지 사항이야

[60:51.56] >> 그거 했을 때 누가요? 다 초대를 했더라고요

[60:53.44] 보니까 천명을 다 초대를 해 놔 가지고 얼른 나갔거든요

[60:57.28] >> 아니, 천몇 명을 초대했다는게 그게 우리 명단을 걔네들이 입수했다는 거야

[61:03.40] 그 명담이 어떻게 전화번호를 우리는 누가 전화번호 달라면 주지 마세요

[61:09.16] >> 전화번호 누가 남자들이 달라면 주지 말아요

[61:11.76] >> 그게 아 여자가 달라해도 >> 저기 저기 저기 총시 지지자가 저기 그 사람이 다 방장으로 해가지고 그 사람이 초대를 다 해 놨더라고요

[61:20.24] 그래서 제가 너무 놀래 가지고 해야 돼

[61:22.68] >> 아니 그래가지고 직접 전화를 했어요

[61:24.64] 그 근데 그 사람은 모르는 거예

[61:26.60] 그니까 도용한 거죠

[61:27.64] >> 그 이름도 도용한 거야

[61:27.64] 사도용을 해가지고 천명을 >> 저기 초대를 했더라고 그래서 올른 나가서 바로 전화를 아니 연락을 했죠

[61:35.36] 그 >> 그 치워 치버 >> 딱 치워버렸어요

[61:38.56] >> 그 전체 해체됐지

[61:40.72] 저 >> 나와 버려가 되는게 아니라 해체된나 확인해

[61:44.76] >> 문자를 넣어줘야지

[61:46.60] >> 왜 우리께 첫매이거 들어가 아 초대를 천매을 했는데 다 간 건 아니잖아

[61:52.20] >> 아니 근데 우리 회원들 다 알았어

[61:55.08] 섞어요

[61:55.76] >> 어 그러니까 일단 그런 사람이 우리한테 접근하면 전부 나한테 빨리 알리고 >> 나한테 물어보기 전에 들어가면 안 돼

[62:03.64] >> 네

[62:04.20] >> 우리는 그런 장사 안 해

[62:05.80] >> 네

[62:06.48] >> 오케이

[62:08.68] >> 네

[62:11.88] 공간에도 전화번호를 막 입수하는 분들 그분들 전화번호 주심 위험합니다

[62:17.80] 전부 다기 하려고 전화번호 >> 다단계는 사람들이 자꾸 전화번호를 달라 그러네요

[62:21.48] 우리 하늘 동료관에 전화번호 달라 하는 사람은 한번쯤 생각해 보세요

[62:25.72] 하라고 그래요

[62:25.72] 예

[62:29.48] 뭐 몇 년 됐다든지 뭐 이러가 서로 알고 지내는 되는데 그 절대 조심해야 돼

[62:36.48] >> 그 요새 강남의 교회들이 다단계하는 사람이 그렇게 많대요

[62:42.08] >> 그래가지고 그 교인들 전화보면 따 가지고 그 아주머니들을 공하니까 점자는 사람들이 못 간돼

[62:49.52] 가면은 그냥 붙들려 가지고 계속 뭐 집사님 만납시다

[62:51.84] 뭐 이런 사니까 그게 다단계하는 사람들이 태반일래요

[62:57.96] >> 님 센터도 마찬가지예요

[62:59.88] >> 센터 다당기부터 센터에 공조심 >> 센터에 공제 올려놨습니다

[63:04.04] 선생님 >> 어떻게 들어오냐면요

[63:06.92] 알리도 모르 사람들이 안녕하세요 하면서 그렇게 들어왔어요

[63:13.08] >> 아 근데 안녕하세 오든지 어쨌든 들어오는 거는 전부 다 막아

[63:16.72] >> 다 지워야 >> 다 지워

[63:17.72] 네

[63:19.04] >> 알았죠? >> 네

[63:20.36] >> 뭐 안녕하세요

[63:20.36] 뭐 어쩌고 뭐 우리 회원이 보 일체 신인 나한테 전화해 본 다음에 들어가서 이야기해

[63:28.44] 알았죠? >> 네

[63:29.56] >> 어

[63:29.56] 나한테 물어보라고

[63:29.56] 응

[63:31.24] >> 네

[63:32.64] >> 예

[63:32.64] 이제 신리의 신청곡을 올립니다

[63:35.84] >> 예

[63:35.84] 참 복덩어리죠

[63:38.20] >> 네

[63:38.80] >> 저는 엄마가 아니면 제 전생에 좋은 일을 많이 했기 때문에 스타가 되는 거야

[63:46.08] 빈에서는 그걸 타고 났어 보니까

[63:49.16] >> 음

[63:49.16] 좋은 가수가 될 거야

[63:49.16] 하여튼음 >> 저 여자가 무대 딱 올라오면 기성 가수들이 겁을래

[63:57.00] >> 그건 무슨 이유가 있겠지? >> 네

[63:59.12] >> 괜히 가슴이 덜컹들컹한다 왜 제하고 부터가 과연 이기느냐? 이런 생각을 한다니까 아기 때부터 저렇게 무서운 존재로 나타나는 거야

[64:09.84] >> 응

[64:09.84] 기교가 뭐 누가 가르쳐 준 적도 없는데 잘해요

[64:12.36] 이만기하고 강호동이가 붙었죠

[64:16.12] >> 네

[64:16.72] >> 그죠? >> 근데이 강호동 선생이 이만기야

[64:22.08] >> 그래

[64:22.08] 안 그래? >> 강호동 선생이 이만기인데 둘이 붙은 거야

[64:25.16] 이거 선생과 제자가 이제 마 선생이 좀 늙으니까 막판에 이제 강호도이가 나타난 거 아니야

[64:32.72] 둘이가 딱 붙는데이 자식이 스승을 잡았더려

[64:34.76] 뭐 이제 이렇게

[64:34.76] 아, 그렇잖아

[64:37.08] 아멘

[64:38.20] >> 그런데 인정 사정이 없는 거야

[64:40.52] >> 아멘

[64:41.20] >> 그냥 내팽게 쳐버려

[64:43.92] 그러니까이 스포츠는 스승과 제자도 없어

[64:47.72] >> 아 그래

[64:47.72] 안 그래? 그러니까이 저 신모 신부님이 말이야

[64:49.64] 로마 교황을 들었다가 초박

[64:55.44] 그러니까이 자기 스승 위대인데 자기를 가르쳐 준 스승인데도 내팬게 치는게 스포츠야

[65:02.56] >> 그런게 있죠

[65:02.56] 그러니까이 음악도 그래

[65:05.32] 아무리지가 고참이라도 몇 살짜리 애가 나타나는데 걔한테 달달달 떨리는 거야

[65:11.16] >> 고참이

[65:12.36] >> 그 이만기 씨가 강호동이를 키웠는데 강호동이 하고 붙어 가지고 배지가 달아나 버리

[65:21.88] 가운데 가져가는 거 아니야

[65:23.76] >> 그렇게 이제 밀려 버렸지

[65:23.76] 그죠? 그러니까 이게 참 재밌는 세상이야

[65:30.80] 돌고 도는 거야

[65:30.80] 우는

[65:32.48] >> 네

[65:32.84] >> 알았죠? >> 네

[65:33.60] 그 저런 선수 저런 가수는 고참들 간을 >> 떨게 하는 가수예요

[65:40.88] >> 알겠죠? >> 그 빈 예수는 상대방 호주머니를 비교해 버린다

[65:49.68] 아 그냥 아주 그냥 비교해 버려 그냥

[65:53.72] >> 어 재밌죠? 네

[65:57.48] >> 예

[65:57.48] 이제 시민의 천국 천사들을 올립니다

[66:18.84] 상내 모스크바에 동전보다도 똥의 다리로 몰렸다

[66:27.56] 아름다운 하울빈의 이국적인 러시아 머리에 단풍이 질 때 나는 하늘천사들과 함께 날방 놀가는 아름다운 송화강변을 걸으며 시키의 시를 꽃만 아 사랑하는 하늘공사들이여 백마를 타고 송화강과 계란강변을 달려 연해주 걸 조언과 동에 바다가 보이는 아바롭스를 거쳐 백두산 장백산맥 태백산맥의 붉은 단풍 풍선을 달려 금강산 고령산까지 단숨에 달려가 세상원 예루살렘 성의 에서 천사들을 만나고 싶구나

[67:41.40] 사랑하는 천사들이여기에서 제일 아름난 수강산 중에서도 수강산인 새예로 살래 성하늘은 내가 전 이스라엘 광야에서 목말던 예루살렘 성자 너무나 아름답구나 그곳에서 오는 광천수를 한풍기하시고 싶구나 사랑하는 하늘 천사들이여 하늘 천사들은 그 음수강살에 먹고 단풍을 구경하고 있으니 지상 어디에도 없는 학원이 영원히 변하라 백천국이고 안구사들이 >> 노래 가사가 이게 굉장히 높은 차운에 있는 노래예요

[68:57.48] >> 예

[68:57.48] 가사를 일반 사람은 저렇게 쓸 수가 없어요

[69:01.44] >> 근데 내가 저게 직통 계시로 쓰는 거야

[69:05.24] >> 그러니까 사람의 거리 아닙니다

[69:07.72] >> 저걸 자꾸 읽고 막 모스코바 국기도 보이죠

[69:11.16] >> 네

[69:11.68] >> 러시아 국기 보이죠? >> 색깔 빨간색하고 파란색 이렇게 보이죠

[69:15.04] 러시아 국기

[69:16.68] >> 그런로 모스코바의 궁전이 이렇게 보이지만 사상과 종교를 초월한 겁니다

[69:23.04] >> 예

[69:23.04] 그러니까 모스코에서부터 시작해서 할빈을 해서 하브라보스코로 연애주 송화강 또음 해란강 막 이렇게 나오죠

[69:31.12] 이게 굉장히 여러분 아름다운 걸 보여 주는 거야

[69:37.72] >> 그리고 내가 오는 시간이 오래 걸린다이 소리였어

[69:40.56] >> 네

[69:41.04] >> 알았죠? >> 그 내가 전화를 만들어 보낼 때는 뭐가 있는 거야? >> 그 직통 계시로 받아서 나는 쓰는 거야

[69:48.52] >> 예

[69:49.08] >> 그 사람이 저렇게 쓸 수가 없어요

[69:50.92] >> 예

[69:50.92] 사람이 >> 저런 편지를 저게 그 영상에 딱 맞죠? >> 네

[69:57.76] >> 어 저거 뭐 누구 짜고 만들었나? >> 아니요

[70:01.16] >> 쟤하고 짜지도 않았잖아

[70:02.84] >> 그냥 여러 가지 내가 메시지 보낸 걸 그중에서 음악을 만든 거야

[70:08.20] >> 편지 내용이 아무렇지 않죠? >> 네

[70:10.56] >> 대단한 편지야

[70:11.92] >> 아멘

[70:12.52] >> 알았죠? >> 아멘

[70:14.00] >> 음

[70:14.00] 그게 뭐 송아강 그다음에 해란강 그다음에 연애주 하브롭스커 백두산 건강사 막 일 나오죠.이 나오는게 대서사시야

[70:27.12] >> 네

[70:27.72] >> 대평원을이 아시아 반도를 언약 아시아 대륙을 행달해서 오는 거야

[70:33.52] >> 네

[70:33.96] >> 모스에서부터 >> 연상이 되죠

[70:36.48] >> 네

[70:36.48] 아멘

[70:37.08] >> 그러니까 술로 타고 오는 것도 아니고 그 눈덮힌 서른을 말을 타고 달려오는 그 뭐 기상이 멋있잖아요

[70:44.84] >> 네

[70:45.56] >> 고에도 보이고 막 다 보이지? >> 네

[70:48.04] >> 어

[70:48.04] 재밌는 거야

[70:48.04] 저거 보고 나면 막 힘이 여러분 힘이 막 생겨야 돼

[70:53.92] >> 그렇죠

[71:04.88] >> 예

[71:04.88] 오늘의 예배를 드립니다

[71:04.88] 허경영 시리님 이름으로 명하노니 오늘 노래 올리신 천사들과 하늘에 들어오신 천사들과 상담비를 내고도 못 오시는 천사들과 천사들의 가속과 천사들의 조상에게 레벨 >> 10조 들어가라

[71:31.60] 경영실님 이름으로 명하노니 지금 유튜브 보시는 천사들과 천사들의 가족과 천사들의 조상에게 레벨 이종우 들어가라

[71:48.00] 허경영실님 이름으로 명하니 오늘 축복 백국명태 건축검 정원록과 정행하신 천사들과 새로 신분을 메시고 오신 천사들과 천사들의 가족과 천사들의 조상에게 레벨 1경 들어가라

[72:13.12] 전체 예배를 주십니다

[72:18.08] >> 재밌었죠? >> 네

[72:20.48] >> 세상에 살면서 하늘에 와서 한번 참여하는 이런 즐거움을 느낀 사람 더불어? >> 네

[72:27.92] >> 더물죠? >> 네

[72:29.52] >> 어

[72:29.52] 아주 뭐 재미가 깨가 쏟아지잖아요

[72:33.56] >> 예

[72:33.56] 흘러간 노래도 듣고 또 여러 가지 재밌죠

[72:38.08] >> 네

[72:38.08] 아멘

[72:39.08] >> 오늘 한국에 온 천사들과 그 가족들 그리고 어 우리 한의 그 진인 가족들 그리고 유튜브를 보는 천사들과 진인 가족들은 모두 천사 들어가라

[72:55.04] >> 진과 천사들은 모든 병이 다 고쳐져라

[73:00.36] >> 진인과 천사들의 몸에 붙은 귀신과 집안에 있는 잡기들은 모두 물러가라

[73:07.96] 오늘 한에 온 천사들과 진인 천사들의 가족과 조상의 유래별 백경무 들어가라

[73:15.56] >> 유튜브 보는 진진 천사들과 진인 천사들의 가족과상의 리별 백경무 들어와라

[73:24.24] 오늘도 진님께 감사의 컴박스 올립니다

[73:44.04] 걱경형 우주 에너지 제품은 역시 본자랜드지

[73:48.60] e