Easily entangles (besetting) (2139) euperistatos

Easily entangles (2139) (euperistatos from eú = easily, readily, deftly, cleverly + periistemi = to surround, to place itself around - peri = around + statos = standing) means literally that which is easily standing around (a competitor) thwarting (a racer) in every direction (figuratively here referring to sin). The picture is that of something which is easily encompassing or easily besetting (besetting = constantly present or persistently attacking, tempting, harassing, assailing. Surrounding or attacking from all sides). There are a dozen possible renderings of euperistatos. The Latin Vulgate is translated "the sin standing around us" ("circumstans nos peccatum") and this appears to be the idea in this verse. Thus one could render it "the easily encompassing or surrounding sin." Vincent comments that euperistatos refers to... Hence, of a sin which readily or easily encircles and entangles the Christian runner, like a long, loose robe clinging to his limbs. Beset is a good rendering, meaning to surround. In earlier English especially of surrounding crowns, etc., with jewels. So Gower, Conf. Am. i. 127: “With golde and riche stones beset.” Shakespeare, Two Gent. Ver. v. 3: “The thicket is beset; he cannot ’scape.” The sin may be any evil propensity. The sin of unbelief naturally suggests itself here. So here he describes the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his or her acquiescence. Sin forms a crippling hindrance to good running. The sin wraps itself around us so that we trip and stumble every time we try to read the Word, pray or otherwise move on for the Lord. This picture of surrounding sin reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. (cf Ge 4:6, 7, 8) What is the easily besetting, encompassing or surrounding sin? Although there is not complete agreement, most agree that he is referring to the sin of unbelief, especially in light of the context of the emphasis on "by faith" in Hebrews 11. This interpretation would also fit well with the overall exhortation of the author to not drift but to press on to genuine faith, faith that holds fast until the end of the race. Steven Cole adds that we must lay aside every sin that so easily entangles us explaining that... In biblical times people wore long robes. You can’t run with a long robe entangling your legs. You must either pull it up and tuck it in your belt or cast it totally aside. In the case of sin, you must totally get rid of it if you want to run the Christian race. This doesn’t refer only to certain besetting sins, but to all sins. Sin always begins in the mind, and so we must judge all sin at the thought level. Pride, lust, envy, greed, anger, grumbling, selfishness-all of these things originate in our thought life. If you cut it off there, it goes no farther. If you entertain these things, they incubate and develop into sinful words and actions (Jas 1:14, 15). But the author’s point is, you can’t run the Christian race if you keep tripping over your sins. BESETTING SIN As an aside Puritan writer Thomas Watson has some interesting points regarding the nature of a "besetting sin"... Take heed of your besetting sin, that which your nature and constitution most incline to. As in the hive there is a master bee—so in the heart there is a master sin. "I kept myself from my iniquity." Ps 18:23. There is some sin that is a special favorite, the darling sin which lies in the bosom—and this bewitches and draws away the heart. O beware of this! [1] That sin which a man most nourishes, and to which all other sins are subservient—is the sin which is most tended and waited upon. The Pharisees' darling sin was vainglory, all they did was to feed the sin of pride. When they gave alms they sounded a trumpet, that they might admired by others. Matthew 6:2. If a stranger had asked why this trumpet sounded? The answer was, the Pharisees are going to give alms to the poor. Their lamp of charity was filled with the oil of vainglory. Matthew 23:5. All their works they did to be seen by men. Pride was their bosom sin. Oftentimes covetousness is the darling sin; all other sins are committed to maintain this. Why do men equivocate, oppress, defraud, take bribes—but to uphold covetousness? [2] The sin which a man hates to be reproved—is the darling sin. Herod could not endure to have his incest spoken against; if John the Baptist meddles with that sin, it shall cost him his head. [3] That sin which has most power over a man, and most easily leads him captive—is the beloved of the soul. There are some sins which a man can better put off and repulse; but there is one sin which he cannot deny—but is overcome by it: this is the bosom sin. The young man in the gospel had a besetting sin which he could not resist, and that was the love of the world; his silver was dearer to him than his Savior. It is a sad thing a man should be so bewitched by a lust—that he will part with the kingdom of heaven to gratify it! [4] The sin which men use arguments to defend—is the darling sin. To plead for sin, is to be the devil's attorney. If the sin is covetousness, and we vindicate it; if it is rash anger, and we justify it, saying (as Jonah 4:9), "I do well to be angry," this is the besetting sin. [5] That sin which most troubles a man, and flies in his face in an hour of sickness and distress—is the beloved sin. When Joseph's brethren were distressed, their sin in selling their brother came to remembrance. Gen 45:3. So, when a man is upon his sick-bed, conscience says, "Do not you remember how you have lived in such a sin, though you have been often warned—yet you would not leave it?" Conscience reads a secret lecture upon the darling sin. [6] The sin which a man is most unwilling to part with—is the darling sin. Jacob could of all his sons, most hardly part with Benjamin. "Joseph is not, and Simeon is not, and you will take Benjamin away." Gen 13:36. So says the sinner, "this and that sin have I parted with; but must Benjamin go? Must I part with this delightful sin? That pierces my heart!" It is the Delilah, the beloved sin. Oh, if sin is such a deadly evil, dare not to indulge any bosom sin, which is the most dangerous of all; and, like a cancer striking to the heart, which is mortal. One darling sin lived in, sets open a gap for Satan to enter. (Lords Prayer or listen to the pithy, practical Mp3 by Watson on the phrase "Deliver us from evil") Other quotes from Thomas Watson... The prophet David felt this weight, Psalm 38:4, "My iniquities are gone over mine head as an heavy burden, they are too heavy for me!" If we do not throw off this weight of sin by sincere repentance—it will sink us...A man cannot run a race with a heavy burden upon his back. An immoral person cannot run the race of holiness; a proud man cannot run the race of humility; a self-willed man cannot run the race of obedience. Oh, Christian, unburden your soul of sin! Throw off this weight—if you intend to lay hold on the crown! (The Heavenly Race - Recommended article) A beloved BESETTING sin. "Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us." Hebrews 12:1. There is usually one sin that is the favorite—the sin which the heart is most fond of. A beloved sin lies in a man's bosom as the disciple whom Jesus loved, leaned on his bosom (John 13:23). A godly man will not indulge a darling sin: "I kept myself from my iniquity" (Psalm 18:23). "I will not indulge the sin of my constitution, to which the bias of my heart more naturally inclines." "Fight neither with small nor great—but only with the king" (1Kings 22:31). A godly man fights this king sin. The oracle of Apollo answered the people of Cyrrha that if they would live in peace among themselves, they must make continual war with those strangers who were on their borders. If we would have peace in our souls, we must maintain a war against our favorite sin and never leave off until it is subdued. (The Godly Mans Picture) Spurgeon comments... In those games, those who ran and wrestled wore very little clothing, or often nothing at all. A runner might lose the race through being entangled by his scarf, so he laid aside everything that might hinder or hamper him. Oh, for that blessed consecration to our heavenly calling, by which everything that would hinder us shall be put aside, that we may give ourselves, disentangled, to the great gospel to race! Most conservative commentaries would be in general agreement with John MacArthur's interpretation of the sin Obviously all sin is a hindrance to Christian living, and the reference here may be to sin in general. But use of the definite article (the sin) seems to indicate a particular sin. And if there is one particular sin that hinders the race of faith it is unbelief, doubting God. Doubting and living in faith contradict each other. Unbelief entangles the Christian’s feet so that he cannot run. It wraps itself around us so that we trip and stumble every time we try to move for the Lord, if we try at all. It easily entangles us. When we allow sin in our lives, especially unbelief, it is quite easy for Satan to keep us from running. (MacArthur, John: Hebrews. Moody Press or Logos) (Bolding added) John Angell James - Like a ball and chain around his ankle! (John Angell James, "Christian Progress" 1853) "Let us throw off everything that hinders and the sin which so easily besets you." Hebrews 12:1 Besetting sins are powerful hindrances to Christian progress. In the case of most people, there is some one sin to which, either from their situation, taste, constitution, or other circumstances—they are more powerfully tempted than to others. Satan knows very well what in every case this is, and skillfully adapts his temptations to it. He is an expert angler, and never chooses his bait, or throws his line, at random! Independently, however, of him, the very tendency of the heart is in that direction. That one sin, whatever it is, while indulged, will hold you back! You cannot make progress in holiness, until it is mortified. Even its partial indulgence, though it may be considerably weakened, will hinder you! Study then your situation, circumstances, and constitution. You cannot be ignorant which temptation and sin, you are most liable to succumb to. You must know in what way you have most frequently wounded your conscience, and occasioned to yourself shame and sorrow. Is it an unsanctified temper? Is it an impure imagination? Is it a proud heart? Is it a vain mind? Is it a taste for worldly company? Is it a proneness to envy and jealousy? Is it a love of money? Is it a tendency to exaggeration in speech? Is it a fondness for pleasure? Is it a disposition to censoriousness and backbiting? Study yourselves! Examine your own heart! You must find out this matter, and it requires no great pains in order to know it. It floats upon the surface of the heart, and does not lie hidden in its depths. There, there, is your danger! As long as that one sin, be it what it may, is indulged, you cannot advance in the Christian life! Other sins are like unnecessary clothing to the racer. Besetting sins are like a ball and chain around his ankle! Direct your attention more fixedly, and your aim more constantly, to the destruction of besetting sins. You know what they are, whether . . .lusts of the flesh, or lusts of the mind, or bad tempers toward man, or sinful dispositions toward God, or violations of piety. Let us be distinguished by a great mortification of besetting sins, which, more than anything else . . .distress us, disgrace us, and hindered us in our progress heavenward. No sins require . . .such severe mortification, such incessant labor, such earnest prayer, such strong faith for their destruction as besetting sins. But all this is necessary, for if they are not destroyed, they will probably destroy us. Stedman writes that Since the writer does not specify what this is, it may be taken for granted that it is the sin continually warned about in Hebrews --persistent unbelief Do not take God's Word lightly. Do not excuse any sin as all right for you, but forbidden to others. Do not feel you can evade God's discipline or judgment. Remember: "God cannot be mocked. A man reaps what he sows". (Gal 6:7-note). Unbelief often looks trivial to us, but Moses was kept out of the Promised Land because he treated God's word lightly on one occasion (Deut 32:51, 52; Ps 106:33). David apparently felt that his twin sins of adultery and murder could be overlooked because he was king, but God felt otherwise and sent Nathan the prophet to expose his wickedness and to announce his punishment. In one sense every sin we commit has at its root the sin of unbelief. And most believers have one sin that tends to trip them up more often than others. This may not be the writer's primary meaning but it is certainly a reasonable application that we each earnestly seek to lay aside that one sin that so often and so easily entangles us. Along this same line W G Pascoe writes that... "the sin that so easily besets us is that to which we are most liable. Very often, indeed mostly, it is that sin to which we were most given before our conversion: as when a breach is made in a wall, it is easier to effect another breach in that place, although it may be built up again, than where stone has never been dislodged. With different constitutions, and with different ages, there are different easily besetting sins. With youth it is often passion — evil desire. With age it is often fretfulness — peevishness. With the rich it is often pride and grasping of power; with the poor it is often repinings against providence. With the healthy it is often forgetfulness of God, and of their latter end; with the sick it is often rebellion against Him who lays on the rod." (Biblical Illustrator) To run the race of life in Christ, This must become your daily goal: Confess your sins, trust God for strength, Use discipline and self-control. —Sper Those who wait on the Lord Run without the weight of sin. cp Isaiah 40:29, 30, 31-note See studies on the significance of the phrase in Christ and in Christ Jesus and in Christ F B Meyer in Way into the Holiest, agrees that the primary sin referred to in this verse is unbelief. He explains it this way: We often refer to these words ("the sin"); but do we not misquote them in divorcing them from their context? We should read them as part of the great argument running through the previous chapter. That argument has been devoted to the theme of faith. And surely it is most natural to hold that the sin which so closely clings to us is nothing else than the sin of unbelief, which is the opposite pole to the faith so highly eulogized. If that be a correct exegesis, it sheds new light on unbelief. It is no longer an infirmity, it is a sin. Men sometimes carry about their doubts, as beggars a deformed or sickly child, to excite the sympathy of the benevolent. But surely there is a kind of unbelief which should not meet with sympathy, but rebuke. It is sin which needs to be repented of as sin, to be resisted as sin, and to receive as sin the cleansing of Christ. Unbelief may, as in the case of Thomas, spring from intellectual and constitutional difficulties. But these will not lead the soul to vaunt itself as surpassing others in insight; or to relinquish the society of others with happier constitutions; or, above all, to forego the habit of secret prayer. It will rather induce a temper of mind the very opposite of that self-confident, arrogant spirit which prevails so much in the unbelievers of our time. But much unbelief springs from moral causes. The soul gets wrong with God, and says that it is not sure whether there is a God. The windows are allowed to be covered with grime, and then it doubts whether the sun is shining. The faculties of the inner life are clogged with neglect, and refuse to do their appointed office in revealing the spiritual and the unseen. We should be wiser if we dealt with much of the unbelief of our time as a disease of the spiritual life, rather than of the intellectual. Its source is largely moral. Do not set agnostics to study evidences; but show them that their temper of heart is the true cause of their darkness and unbelief. God has given each of us powers of discerning his truth, which will certainly perceive and love it; and where the reverse is the case, it is often due to some moral obliquity, to some beam in the eye, to some secret indulgence, which is destructive of all spiritual perception. Put away known sin. Read the Bible, even though you doubt its inspiration. Wait. Pray. Live up to all the light you have. And unbelief will drop away as the old leaves from the evergreens in spring. (Meyer, F B: Way into the Holiest: Exposition of the Epistle to the Hebrews) Spurgeon once wrote these words on the danger of a besetting sin... There was but one crack in the lantern, and the wind has found it out and blown out the candle. How great a mischief one unguarded point of character may cause us! Ensnared by Sausages! - The St. Petersburg Times once carried a news item about a hungry thief who grabbed some sausages in a meat market, only to find they were part of a string fifteen feet long. Tripping over them, he was hindered in his getaway and the police found him collapsed in a tangle of fresh sausages. So it is with sin: we always come away with more of it than we expected, and it tends to entangle us until it brings us down (cp Pr 5:22-note). (Illustrations for Biblical Preaching) LET US RUN: trechomen (1PPAS): (1Co 9:24, 25, 26, 27-see notes; Gal 5:7; Php 2:16-note; Php 3:10, 11-note, Php 3:12, 13-note, Php 3:14-note; 2Ti 2:6-note, 2Ti 4:7-note) EXHORTATION TO RUN WITH ENDURANCE John Piper writes that this strong exhortation... does not come out of the blue. This is the point of the whole book. Endure, persevere, run, fight, be alert, be strengthened, don’t drift, don’t neglect, don’t be sluggish, don’t take your eternal security for granted. Fight the fight of faith on the basis of Christ’s spectacular death and resurrection. And show your faith the way the saints of Hebrews 11 did—not by coasting through life, but by counting reproach for Christ greater riches than the treasures of Egypt (He 11:26-note). So the main point of this text is the one imperative: RUN! (He 12:1). Everything else supports this—explains it or gives motivation for it. Run the race set before you! Don’t stroll, don’t meander, don’t wander about aimlessly. Run as in a race with a finish line and with everything hanging on it. (Read the full sermon Running with the Witnesses) Run (5143) (trecho) refers to moving forward rapidly. Running was a favorite figure of speech even among secular Greek writers. Click discussion of metaphor of Athlete. Trecho is in the present tense which pictures a lifelong race which ultimately can be run only in His strength. The mood is what Robertson calls volitive subjunctive which can be translated “let us keep on running" and it carries the force of an imperative or command. The idea is run the race set before you! Don't stroll, don't meander, don't wander about aimlessly. It is interesting that "run" is in the present tense but "lay aside" is in the aorist tense suggesting that this action must be carried out before one begins to run. This interpretation correlates well with the Greek custom of the runners stripping clothes prior to running so that they might be able to run unencumbered. All those who are born again must run. From the moment we believe in Jesus Christ, we are enrolled in the race. The new birth gets us to the starting line, but it does not get us to the finish line. Unfortunately, many Christians are merely "jogging", some are walking slowly, and some are sitting or even lying down. Yet the biblical standard for holy living is a race, not a morning constitutional. Race is the Greek agon (see below), from which we get agony. A race is not a thing of passive luxury, but is demanding, sometimes grueling and agonizing, and requires our utmost in self-discipline, determination, and perseverance. The New Manners and Customs explains that in the Ancient Greco-Roman world... Running was one of the most popular of the Olympic games. The place prepared for the race was called the stadium because its length equaled a stadion, or six hundred Greek feet. The stadium was an oblong area, with a straight wall across one end, where the entrances were, the other end being round and entirely closed. Tiers of seats were on either side for the spectators.... The starting place was at the entrance end and was marked by a square pillar. At the opposite end was the goal, where the judge sat and held the prize. The eyes of the competitors remained fixed on him: “Let us fix our eyes on Jesus” (Hebrews 12:2). The goal, as well as the starting point, was marked by a square pillar, and a third was placed midway between the two...The competitors, through severe training, had no superfluous flesh, and ran unclothed. Flesh and clothing were laid aside as a “weight” that might hinder them in the race. (Freeman, J. M., & Chadwick, H. J. The New Manners and Customs of the Bible: Page 545) SPIRITUAL RUNNING CALLS FOR AN "OLYMPIAN" MINDSET Writing to the Olympic (actually the Isthmian games) minded Corinthians, Paul asked them rhetorically (note the preceding context is Paul's willingness to do anything in order to win lost souls)... 1Co 9:24-note "Do you not know (rhetorical because every Corinthian was certainly acquainted with the races at the Isthmian games in Corinth) that those who run in a race all run, but only one receives the prize? Run in such a way (by setting aside anything that might hinder your witness) that you may win. (every Christian can win if he or she runs with self-discipline, strenuous effort, definiteness of purpose) 25-note And everyone who competes (see study of agonizomai - present tense) in the games exercises self-control (present tense) in all things. They then do it to receive a perishable wreath (see study of stephanos), but we an imperishable (the prize is a reward for faithful service and is not salvation which is a gift). 26-note Therefore (term of conclusion) I run in such a way, as not without aim; I box in such a way, as not beating the air (the single minded focus, specific aim, desire for every action to count); 27-note but (term of contrast) I buffet my body (literally = hit under the eye and figuratively knock out the bodily impulses to keep them from preventing Paul from winning souls to Christ) and make it my slave (Spirit empowered self denial - are you a "slave" to your body? Does your body give the orders?), lest possibly, after I have preached to others, I myself should be disqualified. (1Co 9:24-27-see notes) Disqualified is adokimos [see also bema] = means to test something or someone and find they do not pass the test. Please note that this does not = losing one's salvation - even disqualified athletes did not lose their citizenship - those who failed to meet requirements could not participate at all - in context this seems to refer especially to fleshly sins, especial sexual immorality, that disqualify an individual. A disqualified believer might be "put on the shelf" no longer be useful to the Lord (cp 2Ti 2:21-note, 2Ti 2:22-note) in addition to suffering loss of one's eternal reward (see 1Co 3:11,12, 13, 14, 15; see also 2Cor 5:10-note)! Meditate deeply on this warning beloved, that you might be "blameless and...acquitted of great transgression." (Ps 19:13-note) And so Paul describes the kind of self-discipline necessary in order to be a winning spiritual athlete. We must bring our bodies into subjection so that our flesh, with its evil desires, does not dominate us and lead us into sin that will divert us from the goal of godliness and Christ-likeness and winning others to Christ. When we honor the Lord Jesus Christ and focus on the eternal reward that awaits those who run with faith, this eternal perspective will bring out our best efforts - and make no mistake - it will require effort, but as Paul has emphasized to Timothy it is possible ONLY by being continually strengthened with the grace that is in Christ Jesus (2Ti 2:1-note). F B Meyer commenting on "let us run" writes that... We must not sit still to be carried by the stream. We must not loiter and linger as children returning from a summer’s ramble. We must not even walk as men with measured step. The idea of a race is generally competition; here it is only concentration of purpose, singleness of aim, intensity...we ought not to be languid, but devoted, eager, consumed with a holy love to God, and with a passion for the souls of men. Then should we make progress in the knowledge of the Word of God, and enter into the words of one of the greatest spiritual athletes that ever lived (Php 3:14-note) G Campbell Morgan sums up this section: These words catch up and apply all that had been said as to the service rendered in the past by those who had "received the promises," and had died, not having "received the promise." If they so endured with courage and cheerfulness, we also should be prepared to endure with patience, and run the race toward the glorious goal without wavering, however hopeless the enterprise may seem, when judged by the circumstances of the hour. The ultimate strength of this appeal, however, lies in the contrast which it suggests between these men of the past and ourselves. They had the promises; we have Jesus. They look for the City; we look off unto Jesus. This means that in Him we have a clearer revelation of the glory of the City, and of the travail through which alone it can be built. Through Him our understanding of what the tabernacling of God with men means, is more perfect. In Him the call is to yet profounder suffering and to greater patience. But He is Himself the File-leader of the Faithful; that is, in His own life and service He takes precedence of all others. And so He is supremely the Vindicator of faith in the promises of God as the one principle which moves toward the fulfilment of those very promises. He also is waiting for the consummation, waiting till His enemies shall be made the footstool of His feet, but waiting in the perfect assurance of the final victory. Then we are called upon to rest in His assurance, to have fellowship with His sufferings, and so to hasten the coming of the Day of God. (Morgan, G. C.: Life Applications from Every Chapter of the Bible). Dr. Joseph Stowell says that running well involves at least three forms of preparation: First, we need to unload the baggage, getting rid of things in our lives that distract us from the business of living for Christ. Second, we must shed the sin which blocks our fellowship with Christ and disqualifies us from the race. Third, we must stay at it, running with a commitment to hang in there when it gets tough and finish the race. Hebrews 11 is a great chapter because it teaches us that faith pleases God, and shows us what He can do with people who are determined to live faithfully before Him. But the encouragement doesn’t stop there. In Hebrews 12 we discover what it takes to live a life of faith that doesn’t quit. The plan isn’t quick or easy, and there are no shortcuts on God’s cross-country race course. We are called to “endure hardship” and accept discipline that is often painful. But the blessing of “righteousness and peace” and God’s crown of victory (2Ti 4:8-note) are more than worth the sacrifice. (Copyright Moody Bible Institute. Used by permission. All rights reserved) (Bolding added) How much greater is the race believers are called to run! One of the most grueling of all bicycle races is the Tour De France. A contestant in that event, Gilbert Duclos-Lassalle, describes it in a National Geographic article titled, "An Annual Madness.? The race covers about 2000 miles, including some of France's most difficult, mountainous terrain. Eating and drinking is done on the run. And there are extremes of heat and cold. To train for the event, Lassalle rides his bicycle 22,000 miles a year. What kind of prize makes people endure so much hardship and pain! $10,000? $100,000? No. It's just a special winner's jersey. What then motivates the contestants? Lassalle sums it up: "Why, to sweep through the Arc de Triomphe on the last day. To be able to say you finished the Tour de France." WITH ENDURANCE: di hupomones: (Heb 6:15; 10:36; Matthew 10:22; 24:13; Luke 8:15; Romans 2:7; 5:3, 4, 5; 8:24,25; 12:12; Jas 1:3; 5:7, 8, 9, 10, 11; 2Pe 1:6; Re 1:9; 3:10; 13:10) (See RBC booklet on Finishing Well) Run with endurance (perseverance) - The older I grow in age and in Christ, the more I recognize my continual need of dependence (on God's grace, His Spirit), before I can even hope to pursue perseverance or endurance. In fact we cannot hope to grow in perseverance until we have learned the lesson of continual dependence (surrender, submission, yieldedness, humility, Christ increasing, me decreasing Jn 3:30-note, etc). One might be able to drive a dog sled to the North Pole purely by a self-energized indomitable spirit, but one cannot run this Christian race with "self" energy! If we are going to run God’s race (and finish well!), doing the Father's will, then we must learn the "secret" of running the race in His strength, not ours. Jesus made it abundantly clear using the metaphor of horticulture that “Apart from Me you can do nothing” (Jn 15:5). Similarly, Paul said, “I can do everything through Him Who gives me strength” (Php 4:13-note). As you undoubtedly noticed, our Lord Jesus and the apostle Paul have presented two sides of the same truth which says in essence that without God's supernatural strength (His Holy Spirit, His Holy Word, His amazing grace) we can do absolutely nothing of eternal value, but that with His supernatural enablement we can do all we need to do and all He has called us to do. And here in Hebrews 12, the writer is calling his weary, potentially lagging readers to persevere in the Christian race and to do God’s will despite the obstacles and discouragements, but doing so in God's strength and His alone.

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Easily entangles (besetting) (2139) euperistatos

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