Allow me to elaborate on this concept further using a quote from author Tim Hegg, one of the teachers at Congregation Beit Hallel in Tacoma, WA, as well as a significant contributor of materials for FFOZ. In his excellent work about the Apostle Paul ‘The Letter Writer’, Hegg, in the Prologue, makes this important note regarding the original languages of the Bible: One of the major difficulties we encounter in our discussion of “trust,” “believe,” and “faith/faithful,” is that there is no corresponding verbal form of “faith” in the English language. We have no way of saying that one “faithed” or that someone is “faithing” in God. Yet in both the Hebrew and the Greek the word group expressing the concept of faith also contains a verb built on the same root. To put it simply, noun and verb are cognate. For example, the Hebrew verb [‘aman], “to be supported” from which we derive the verb “to believe,” has the corresponding noun [‘emunah], which means “faith” or “faithful.” Likewise, the Greek verb [pisteuo], “to believe,” has the corresponding noun [pistis], which means “faith” or “faithful.” Unfortunately, many English readers do not realize that “believing,” “having faith,” and “being faithful” all derive from the same word group whether in the Hebrew or the Greek… This has all but been lost on our modern-day religious communities. “Faith” is considered almost exclusively to mean that one is “convinced” of this or that without regard to any outward action. Yet the very words used by the authors of Scripture indicate this was not their meaning. What both the Hebrew and the Greek word groups tell us plainly is that the internal, mental activity of genuine faith always shows itself in outward obedience: “faith” and “faithfulness” are bound together as two sides of the same coin. This division in the Western worldview of the “internal” (which is called “faith”) from the “external” (which is called “faithfulness”) is foreign to the biblical way of looking at things because it is foreign to a Hebrew understanding of “faith/faithfulness.” Since the Bible was written by Hebrews and those who had come to adopt the Hebrew way of looking at the world, it only makes sense that the biblical teaching on “faith” would flow from a Hebraic perspective. That this concept is firmly rooted in the Torah proper is paramount to understanding such writings themselves. Can we expect to find these concepts of “faith” and “trusting faithfulness” working in tandem played out in the writings of the Renewed Covenant as well? You bet! Observe (notice particularly the author’s conclusion in verse 31): 21 - "But now a righteousness from God, apart from [Torah], has been made known, to which the [Torah] and the Prophets testify. 22 - This righteousness from God comes through faith in [Yeshua the Messiah] to all who believe. There is no difference, 23 - for all have sinned and fall short of the glory of God, 24 - and are justified freely by his grace through the redemption that came by [Yeshua the Messiah]. 25 - God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished-- 26 - he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in [Yeshua]. 27 - Where, then, is boasting? It is excluded. On what principle? On that of [legalistically] observing the [Torah]? No, but on that of faith. 28 - For we maintain that a man is justified by faith apart from [legalistically] observing the [Torah]. 29 - Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, 30 - since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith. 31 - Do we, then, nullify the [Torah] by this faith? Not at all! Rather, we uphold the [Torah]." (Romans 3:21-31, NIV)