"What Was That Sound?"

by Douglas V. Morton


The Way International strives to teach of its members how they

may "receive the holy spirit into manifestation" the act of

believing and inbreathing. Victor Paul Wierwille, The Way's late

founder, taught that opening one's mouth and breathing in deeply

is an act of belief that God honors by bestowing the Holy Spirit

upon the believer.<1> (Literature from The Way International

always refers to the Holy Spirit in all lower-case letters. Most

Christian literature capitalizes Holy Spirit because the Holy

Spirit is deity.)

New converts are taught a four-point method to help them re-

ceive, in a way they can sense, the Holy Spirit. First, the

convert is told to become quiet and relaxed. Next, the convert is

told to rest his head back "and breathe in deeply."<2> He is told

that the "word 'inspiration' also means 'in-breathing."<3> The

third step requires the convert to pray: "Father, I now receive

the holy spirit, the power from on high, which you made available

through Jesus Christ."<4> Finally, the convert is told to will-

fully move his lips, tongue and throat, making the sounds that

are considered to be "Speaking-In-Tongues." The person doing this

is told he is forming words that the spirit wants him to


Michael Gudorf, a writer for The Way International, says that

one of the main reasons why born-again Christians are ignorant of

the importance of speaking in tongues shortly after the new birth

is that they have "a wrong interpretation of John 20:22."<6>

Gudorf contends that the verse has been misunderstood because it

has been mistranslated in most English texts.<7> He also believes

that if the true meaning of John 20:22 is balanced with the

remoter context of Genesis 2:7 and Acts 2:1-4, the student of

scripture would be able to rightly divide and understand how this

all relates to speaking in tongues.<8>

Traditional Christian scholarship has almost unanimously trans-

lated John 20:22 similarly to the way it is recorded in the King

James Version.<9> The KJV is as follows:

And when he had said this, he breathed on them, and saith unto

them, "Receive ye the Holy Ghost."

The Way contests this translation and offers one it believes is

more accurate. The difference between The Way's version and the

traditional one can be seen by taking a look at Wierwille's

elaboration on this verse in his book Receiving the Holy Spirit


And when he had said this, he breathed on <en, in; He breathed

in> them, <delete>, and saith unto them, "Receive <lambano> ye

the Holy Ghost <pneuma hagion>."<10>

Scholars will not contest Wierwille's argument that the word

"them" is not a part of the original text. The attestation of

manuscripts using this word is very weak indeed.<11> However,

just because the word is not present in the Greek text does not

mean that we can not read it in our English text. What one needs

to remember is that the reader of the Greek text is expected to

supply the word "them" to the text when reading it. This is not

uncommon in scripture and is known as ellipsis - when a word or

words are omitted but are supposed to be supplied by the

reader.<12> In Mark 6:5 the word <etherapeusen>, meaning "he

healed," is used without a direct object. The reader is expected

to supply the word "them" (those who were sick) to the text.

Matthew 8:25 tells the story of the disciples and Jesus on the

stormy sea. The text says the disciples "having come <to him;

i.e. Jesus> they awoke him saying, 'Lord, Save.'" The reader is

expected to insert two missing words in the text. First, he is

expected to know that the disciples came "to him" <Jesus> and

second, he is expected to know that the Lord was to save "us"

(the disciples). These are just two texts where one can see the

use of a implied words. An in-depth study of the Old and New

Testaments will reveal many more instances where ellipses were


It should be no problem for the reader to insert the word "them"

into the text of John 20:22, even though it is not present in the

Greek text. Wierwille's deletion of this word is unfounded and

unwarranted. The only reason Wierwille omits the word is because

it helps support his translation of the Greek word enephusasen

(meaning, "he breathed") in this verse.

Wierwille's translation of the Greek verb <enephusasen> is

important in his misinterpretation of the text. Wierwille trans-

lates this Greek verb as "he breathed in." He seems to believe

that by placing the word "en" (Greek preposition meaning "in") as

a prefix to the Greek word phusao (meaning: "to puff")<14> that

it must mean a type of inhaling on Jesus' part. According to

Wierwille, Jesus was showing his disciples what they were to do

on the day of Pentecost. Jesus' 'breathing in' was a type of

demonstration that showed them what they were to do at the proper

moment. They were to "breathe in heavily."<15>

Can the word enephusasen be translated as "to breathe in" or

"inhale"? Wierwille would certainly have the reader believe so.

However, the evidence does not support this translation. The New

Testament can offer no help because it is found only in John

20:22. The verb used in this text is an aorist, active, indica-

tive, third-person, singular form of the Greek word emphusao.

While it is not used in any other place in the New Testament, it

is used 11 times in the Septuagint, the Greek translation of the

Old Testament.<16>

In each case, the word carries with it the meaning of "to blow

upon" and not "to breathe in" or "inhale". The classic example of

the use of this word is recorded in Genesis 2:7 in the Septua-

gint. God formed man from the dust of the ground and "breathed

upon (enephusesen) his face the breath of life."

A quick glance at various Greek lexicons also helps in under-

standing the meaning of this word. Liddell-Scott's A Greek-Eng-

lish Lexicon gives the basic meaning of the word as "blow

in".<17> Bauer, Arndt, Ginrich and Danker's A Greek-English

Lexicon of the New Testament and Other Early Christian Literature

gives the meaning of the word as "breathe on".<18> Thayer's

Greek-English Lexicon of the New Testament gives the meaning as

"to blow" or "breathe on".<19> Kittel's Theological Dictionary of

the New Testament gives the meaning as "to breathe upon" or

"over".<20> Even E.W. Bullinger's Lexicon, which is used by The

Way, gives the meaning of the word as "to breathe upon, blow


The unanimous evidence, therefore, shows that the word means to

"blow upon" or "breathe upon." Jesus was not inhaling in John

20:22. He was not showing his disciples what they were to do on

the day of Pentecost. He actually breathed upon them and said

"receive the Holy Spirit." When Pentecost came, the loud sound

heard by the people was not the disciples breathing hard, follow-

ing the example of Jesus, but the Spirit of God coming upon them.

In light of the above evidence, Wierwille's teaching of "in-

breathing" to receive the Holy Spirit is meaningless. Nowhere

does scripture indicate that we receive spiritual power through

breathing in, even if it is connected with believing. The Apostle

Paul writes concerning receiving the Spirit:

"Did you receive (lambano) the Spirit by observing the law, or

by believing what you heard?"

The Holy Spirit is received by hearing the message of the Gospel

and believing it. Any other way is considered "a work of the law"

and against the Gospel.

The validity of speaking in tongues is not being questioned

here. What is being questioned and rejected is Wierwille's mecha-

nistic and unscriptural teaching concerning receiving the Spirit

and speaking in tongues. The Way is certainly not a group from

which one would want to learn about this special gift or ability.

Its inability to understand this phenomena of scripture makes it

a poor instructor in this and other teachings.


1. Victor Paul Wierwille, Receiving the Holy Spirit Today. (New

Knoxville, Ohio: American Christian Press, 1982, pg. 42.

2. Ibid.

3. Ibid. Wierwille does not go into detail concerning the mean-

ing of the word "inspiration," nor does he give any biblical

support for his translation. The word "inspiration" is not used

in the New Testament except in II Timothy 3:16. In this verse

Paul is telling his readers that "All scripture is inspired by

God." The English words "inspired by God" are one word in the

Greek: <Theopneustos>. The word is derived from <Theos>, which

means "God," and probably from <pheo>, which means "to breathe or

blow." When combined, these two words set forth the idea that the

scriptures are God-breathed, meaning that God is their author.

God did not "inhale" or "breathe into Himself." Rather, He

breathed into scripture its authority. Wierwille does not use the

word correctly in his teaching on speaking in tongues.

4. Op. cit., pg. 43.

5. Op. cit., pg. 43.

6. Michael Gudorf, "Speaking in Tongues and Breathing," The Way

Magazine September/October 1982, pg. 17.

7. Ibid.

8. Ibid.

9. Most scholars today, working from more ancient and accurate

Greek Manuscripts than those used by the translators of the King

James Version, have concluded that the word "them," which is the

translation of the Greek word <autois>, is not a part of the

original text.

10. Wierwille, Receiving The Holy Spirit Today, pg. 43.

11. The word is found only in Tatian's Disstessaron (ca. A.D.

160), Codex Bezae (a fifth- or sixth-century Greek manuscript

containing the four Gospels, Acts and a small fragment of III

John) and an Old Syriac version of the four Gospels dating back

to the 5th century A.D. Each of these manuscripts are basically

western in style, thus limiting their influence to a small por-

tion of the early Church. It would not be unreasonable to assume

that they all stem from one common manuscript source. On the

other hand, the large majority of texts, scattered over diversi-

fied locations of the Mediterranean world, attest to the fact

that these words were not in the original. Why were they placed

in the texts? Possibly a scribe wanted to smooth out the sen-


12. E.W. Bullinger, Figures of Speech Used in the Bible (London;

Messrs. Eyre and Spottiswoode, 1898; reprint ed., Grand Rapids:

Baker Book house, 1968), pg. 1. See also A. Berkeley Mickelsen,

Interpreting The Bible (Grand Rapids; William B. Eerdmans Pub-

lishing Company, 1963), pp. 189-190.

13. II Samuel 6:6; I Chronicles 16:7; Psalm 53:9; John 15:6;

Acts 13:29; 2 Corinthians 11:20; Philippians 3:13.

14. The word <phusao> is an earlier rendering of the later Greek

word <phusioo> which is used seven times in the New Testament

with the meaning "to puff up" in the sense of vanity. See I

Corinthians 4:6,18,19; 5:2; 8:1; 13:4 and Colossians 2:18.

<Phusao> is used four times in the Septuagint (the Greek transla-

tion of the Old Testament). In Wisdom 11:18 it is used to de-

scribe wild beasts that breathe out (phusontas) a fiery vapour.

In Sirach 28:12 the word is used to describe how one gets a spark

to burn. This is done when one blows <phusasas> on it. Sirach

43:4 describes the man "blowing <phusasas> a furnace" as being

"in works of heat." Manuscript V uses the word phusson while

manuscript B and S use phulasson. Manuscripts A, S2 and R use the

rendering phuson. Isaiah 54:16 speaks about the smith "blowing

<phuson> a charcoal fire." The Hebrew text uses the word <Nop-

aach>, which means to blow forcefully." When this word <phusao>

is combined with the preposition <en> it means "to blow into

something" or "to blow upon something." It does not mean to

"inhale" or "breathe in."

15. Receiving the Holy Spirit Today, pg. 62.

16. For more information on the Septuagint, see Ralph W. Klein's

Textual Criticism of the Old Testament: From the Septuagint to

Qumrah (Philadelphia; Fortress Press, 1974), pp. 1-6. See also

Frederick W. Danker, Multipurpose Tools for Bible Study, Third

edition. (St. Louis; Concordia Publishing House, 1970), pp. 63-


17. Henry George Liddell and Robert Scott, A Greek-English

Lexicon, 9th edition (Oxford: Oxford University Press, 1940), pg.


18. William F. Arndt, F. Wilbur Gengrich, Frederic W. Danker, A

Greek-English Lexicon of the New Testament and Other Early Chris-

tian Literature, Second edition, a translation and adaptation of

the fourth revised and augmented edition of Walter Bauer's

Griechish-Deutsches Worterbuch zu den Schriften des Neuen testa-

ments und der ubrigen urchristlichen Literatur. (Chicago: The

University of Chicago Press, 1979), pg. 258.

19. Joseph Henry Thayer, Greek-English Lexicon Of The New Testa-

ment. Translated and revised and enlarged from Grimm Willie's

Clavis "Novi Testament" (Grand Rapids; Zondervan Publishing

House, 1981), pg. 209.

20. Ethelbert Stauffer, <emphusao> in Theological Dictionary of

the New Testament, Volume II. Edited by Gerhard Kittel. Translat-

ed by Geoffrey W. Bromiley from Theologisches Worterbuch zum

Neuen Testament, Zeiter Band (Grand Rapids; Wm. B. Eerdmans

Publishing Company, 1964. pg. 536.

21. Ethelbert W. Bullinger, A Critical Lexicon and Concordance

to the English and Greek New Testaments (London: Samuel Bagster

and Sons Limited; special printing: Zondervan Publishing House,

1979), pg. 113.

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