Greek: dio apothemenoi (AMPMPN) pasan rhuparian kai perisseian kakias en prauteti dexasthe (2PAMM) ton emphuton logon ton dunamenon (PPPMSA) sosai (AAN) tas psuchas humon.
Amplified: So get rid of all uncleanness and the rampant outgrowth of wickedness, and in a humble (gentle, modest) spirit receive and welcome the Word which implanted and rooted [in your hearts] contains the power to save your souls.  (Amplified Bible - Lockman)
ASV: Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
Hiebert: Therefore, get rid of all moral filth and the evil that is so prevalent, and humbly accept the word planted in you, which can save you.
KJV: Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
NLT:  So get rid of all the filth and evil in your lives, and humbly accept the message God has planted in your hearts, for it is strong enough to save your souls. NLT - Tyndale House)
Phillips: Have done, then, with impurity and every other evil which touches the lives of others, and humbly accept the message that God has sown in your hearts, and which can save your souls. (Phillips: Touchstone)

THEREFORE, PUTTING ASIDE ALL FILTHINESS: dio apothemenoi (AMPMPN) pasan rhuparian: (Isa 2:20; 30:22; Ezek 18:31; Ro 13:12,13; Ep 4:22; Colossians 3:5, 6, 7, 8; Hebrews 12:1; 1Peter 2:1,11) (Filthiness - Jas 4:8; Ezekiel 36:25; 2Corinthians 7:1; Ephesians 5:4)

Hiebert sums up this section of James as...

Faith Tested by Its Response to the Word of God (Jas 1:19-27) Since God’s Word is the means of regeneration (Jas 1:18), a right response to the Word is appropriately presented as the initial test of a vital faith. For the believer to accept regeneration through the Word is one thing; to permit the Word to work spiritual maturity in him is another. The necessary response is threefold: eagerness to hear it, restraint on any premature reaction, bridling of any angry rejection (Jas 1:19, 20). Before the Word can have full sway in the believer’s life, he must remove all that hinders its operation (Jas 1:21). Acceptance of the Word must be followed by persistent obedience to the Word (Jas 1:22–27). Hearing must be followed by active obedience; otherwise the hearing is useless (Jas 1:22, 23, 24, 25). But obedience to the Word is more than mere observance of outward forms of “religion” (church attendance, rote prayers, participation in the rites of religion) without the development of inner power to control the tongue (Jas 1:26). True obedience to the Word must reveal itself in beneficent social activity and stimulate personal self-control and purity in separation from worldly contamination (Jas 1:27). (The Unifying Theme of James - Excellent overview )

Therefore (dio) is an inferential conjunction that is also translated "for this reason". What has James just stated from which he is now drawing to conclusion? In the immediate context, James spoke of accomplishing the righeousness of God. This would be the equivalent of present tense salvation or progressive sanctification. James says in essence they have been saved in James 1:18 (see note - past tense salvation = justification = once for all time completed action in the past - see discussion of the Three Tenses of Salvation). But one who is justified by faith, immediately enters into present tense salvation, which is an ongoing, day by day process, often described in the NT as the Christian "walk". Note well however that both "tenses" of salvation are effected by faith, for we begin the new life in Christ by faith and it is by faith in His sufficiency and supply that we continue this new life of daily dependence and growth in Christ-likeness. And yet we have a responsibility in this "faith life" and here James says it is to put off, so to speak, the dirty filthy garments of the former life. 

John MacArthur agrees with this interpretation writing that

It is the divine power behind the truth of Scripture that is able to initiate salvation, keep it alive and growing, and finally bring it to final glory, complete and perfect. We have been saved (justified) through the power of the Word of God; we are kept saved (sanctified) through the power of the Word; and we will be ultimately, completely, and eternally saved (glorified) through the power of the Word. (Macarthur J. James. Moody or Logos)

Kistemaker writes that James 1:21...

is the conclusion to this section: an uncontrolled tongue and temper drive a man deep into sin and far from God. Therefore, a spiritual housecleaning is needed so that God’s Word, whether in written or spoken form, can enter man’s life...

Note that they already had been given the message of salvation that as a plant had taken root in their souls (Jas 1:18-note). Once again, the writer resorts to an illustration from nature. A plant needs constant care. If a plant is deprived of water and nurture, it will die. Thus if the readers who have heard the Word fail to pay attention, they will die a spiritual death. The Word needs diligent care and application, so that the readers may grow and increase spiritually. (Kistemaker, S. J., & Hendriksen, W. Vol 14: New Testament commentary : Exposition of James and the Epistles of John. Grand Rapids: Baker Book House  or Logos)

Putting aside all filthiness - This is a vivid word picture. James is saying take off your filthy attitudes and actions (moral defilement) just as you would soiled, smelly garments! The picture is as a snake sloughs off its dead skin!

Cole explains that...

We all bring baggage from our old way of life over into the Christian life. Usually, we’re blind to much of it. We don’t realize that we’re displeasing God by our thoughts, words, or actions. As we begin to read God’s word, it convicts us of areas that we didn’t even know were sin. When this happens, the receptive heart cleans out the crud of sin and puts on the clean clothes of new life in Christ. If you don’t do this, the crud will prevent you from growing as a Christian. (James 1:19-21 A Receptive Heart)

Putting aside (659) (apotithemi from apo = away from, marker of dissociation, implying a rupture from a former association, separation, departure, cessation, any separation of one thing from another by which the union or fellowship of the two is destroyed  + tithemi = put, place) means literally to put or take something away from its normal location and thus to put it out of the way (way out of the way!). It was used literally of runners who participated in the Olympic games who stripped off and cast aside their clothes and then ran almost completely naked in the stadium.

Here are the 9 interesting uses of apotithemi in the NT - Mt. 14:3; Acts 7:58; Ro 13:12-note; Ep 4:22-note, Ep 4:25-note; Col 3:8-note; Heb 12:1-note ; Jas 1:21; 1Pe 2:1-note which are translated in the NAS as laid aside(1), lay aside(3), laying aside(1), put(1), put aside(1), putting aside(2). Note that in most of these NT uses, apotithemi is used in an ethical exhortation calling for the reader to divest himself or herself of some undesirable attitude or action.

Poole writes...

not only restrain it, and keep it in; but put off, and throw it away as a filthy rag, Isa 30:22

Putting aside is an aorist participle (in English usually identified by a word that ends in "-ing") which calls for this putting aside to be accomplished as an effective action, by a definite break with the things mentioned. It is the condition that must be fulfilled in order to facilitate the ready reception of the Word as discussed below. James use of the aorist tense here stresses the importance of a once for all putting off of sin prior to receiving God’s Word. James says our filthy, wicked vices are likened to soiled garments which are to be set aside once for all.  Using another analogy, it is as if James saw the human heart as a garden. If left to itself, the soil of our wicked hearts inherited from Adam would produce only weeds. James as a good spiritual horticulturist urges us to “pull out the weeds” and prepare the soil for the “implanted Word of God.” Beloved, how doth thy "garden" grow?

It would be indeed a hopeless call if we had not a new Life in Christ; but this every believer possesses, and the Holy Spirit's indwelling to work suitably to Him Who is its source, fulness, and standard. The flesh is still there; but in the cross of Christ it has already received its condemnation in Him Who was the one and efficacious offering for sin (Ro 8: 3). Thus there is no excuse for the believer allowing its evil working in himself or others: God condemned it fully when Christ thus suffered, that we might have even now this immense comfort for faith as a settled thing. (Commentary)

MacArthur explains putting aside this way...

The idea is that of confessing, repenting of, and eliminating every vestige and semblance of evil that corrupts our lives, reduces our hunger for the Word, and clouds our understanding of it. When that is done, we can indeed receive “the word of God, … not as the word of men, but for what it really is, the word of God, which also performs its work in [us] who believe” (1Th 2:13-note).  (Macarthur J. James. Moody or Logos)

All (3956)(pas) is comprehensive and means all without exception, this adjective modifying both filthiness and wickedness.  Pas denotes "every instance of" filthiness and wickedness. God is not satisfied with partial purity. However, do not misunderstand. James is not teaching spiritual perfection or "entire sanctification". He is speaking to believers who now have can confess their sins to their Father and be cleansed "from all unrighteousness" (1 John 1:9)

Filthiness (4507) (rhuparia from rhuparós = dirty, filthy) literally means dirt or filth (used to describe dirty garments), but is clearly used metaphorically by James to denote moral uncleanness or impurity. Sordid avarice. State of moral corruption (vulgarity).

Plutarch used rhuparia (like our word "shabbiness") to describe "avarice", which conveys the sense of that which has debased moral value. Moulton and Milligan cite a use in the description of rich men not using their wealth.

Barclay notes that rhuparia

can be used for the filth which soils clothes or soils the body. But it has one very interesting connection. It is a derivative of rhupos and, when rhupos is used in a medical sense, it means wax in the ear. It is just possible that it still retains that meaning here; and that James is telling his readers to get rid of everything which would stop their ears to the true word of God. When wax gathers in the ear, it can make a man deaf; and a man’s sins can make him deaf to God.  (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos)

John uses the related verb form rhupoo in Revelation 22 in his description of heaven writing...

Let the one who does wrong, still do wrong; and let the one who is filthy (rhupoo = to defile or pollute), still be filthy (rhupoo = to defile or pollute) and let the one who is righteous, still practice righteousness; and let the one who is holy, still keep himself holy." (Re 22:11-note).

MacArthur comments:  Some may think its connection with the command that preceded it is not immediately apparent. But the truth it dramatically conveys is that people’s response to the proclamation of the truth will fix their eternal destinies. Those who hear the truth but continue to do wrong and be filthy will by that hardened response fix their eternal destiny in hell. (Macarthur J. Revelation 1-11. and Revelation 12-22. Moody or Logos)

Given the derivation discussed above, one person has rendered putting aside all filthiness as

"Get rid of all your ear wax"

AND ALL THAT REMAINS OF (abundance of) WICKEDNESS: kai perisseian kakias:

All - The adjective is not present in the Greek but is assumed from the previous use of pas.

Remains of wickedness - The word "remains" sounds like a verb but it is not. The KJV is more literal rendering it "Superfluity of naughtiness".  Young's Literal is even more graphic - "superabundance of evil". The idea is that of wickedness present in abundance and thus abounding wickedness - what a horrible picture James paints, especially since he is speaking to new creations in Christ ("the first fruits among His creatures")!

That remains (4050)(perisseia from perissós = over and above) is a noun which means abundance/superabundance, overabundance, excess, superfluity, overflow, surplus. Perisseia is that which is over and above, something that is beyond the ordinary or that which is an exceeding measure or greater than expected amount. In Ecclesiastes (see examples below), perisseia conveys the sense of gain or profit.

Perisseia gives a vivid picture of wickedness which is abounding or abundant. In context James speaks of the vast quantity or abundance of evil that must be removed.

Perisseia is used in striking contrast in the NT with two of the uses describing an abundance of grace and an abundance of joy and here in James an abundance of wickedness.

Here are the 4 uses of perisseia in the NT -

Romans 5:17 (note) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.

2 Corinthians 8:2 that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality (or generosity = haplotes - an openness and sincerity in sharing with others).

2 Corinthians 10:15 not boasting beyond our measure, that is, in other men's labors, but with the hope that as your faith grows, we shall be, within our sphere, enlarged even more by you,

James 1:21 Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls.

There are 11 uses of perisseia in the Septuagint (LXX), all in Ecclesiastes - Eccl. 1:3; 2:11, 13; 3:9; 5:9, 16; 6:8; 7:11, 12; 10:10, 11

Ecclesiastes 1:3 What advantage (Heb = yithron = advantage, profit; Lxx = perisseia)  does man have in all his work Which he does under the sun?
 

Ecclesiastes 2:13 And I saw that wisdom excels (Heb = yithron = advantage, profit; Lxx = perisseia) folly as light excels darkness.

Poole has an interesting perspective writing that the wickedness...

is said to be superfluous or redundant, which is more than should be in a thing; in which respect all sin is superfluous in the soul, as being that which should not be in it: and so this intimates that we are not only to lay apart more gross pollutions, but all the lusts of the flesh, and relics of old Adam, as being all superfluities which may well be spared, or excrements, (as some render the word, agreeably to the former metaphor), which should be cast away.

Wickedness (2549)(kakia) refers to the quality of wickedness and thus in a moral sense means depravity, vice or baseness (1Pe 2:16-note, Acts 8:22). It is the opposite of arete (note) and all virtue and therefore lacks social value. It denotes a vicious disposition, evilness, ill-will, spitefulness.

Surprisingly, there are only 11 uses of kakia in the NT - Mt. 6:34; Acts 8:22; Ro 1:29; 1Co. 5:8; 14:20; Ep 4:31; Col 3:8; Titus 3:3; James 1:21; 1Pe 2:1, 16 which are translated in the NAS as evil(3), malice(5), trouble(1), wickedness(2).

Therefore (see 1Pe 1:22, 24, 25-note), putting aside (same verb as James uses - apotithemi ; = aorist tense do this effectively - conveys the sense of a command) all malice (kakia) and all deceit and hypocrisy and envy and all slander,  like newborn babies, long for (aorist imperative = Command calling for immediate attention. Do this!) the pure milk of the word, (Why long for and imbibe pure milk?) so that by it you may grow in respect to salvation (See notes 1 Peter 2:1; 2:2)

Comment: The picture is difficult to miss - A "baby" who fails to take in pure milk will not grow! Could this explain the dirth of

Separate yourself from the World
THEN...
Saturate yourself with the Word

In short, James is saying in essence

Let personal sin be cleansed so you can hear.

Before the Word can be effectively welcomed into their lives, the hindering sins must be dealt with.

IN HUMILITY RECEIVE THE WORD IMPLANTED, WHICH IS ABLE TO SAVE YOUR SOULS: en prauteti dexasthe (2PAMM) to emphuton logon: (Receive - Ps 25:9; Is 29:19; 61:1; Zeph 2:3; Mt 5:5; Acts 10:33; 1Th 1:5; 2:13) (Implanted - Jn 6:63,68; Ro 6:17; 11:17; He 4:2 )

In humble spirit welcome the message (Williams)

In  (1722) (en) in the sphere of or influence of an attitude not of weakness but of meekness. Notice that James places "in humility" (or meekness) become the verb "receive", emphasizing the inner attitude that must prepare the "soil" for fruitful reception of the seed of the Word of Truth.

Wiersbe rightly notes that...

The soil of the heart must be prepared to receive the Word. If we have unconfessed sin in our hearts, and bitterness against God because of our trials (cp Jas 1:2-note), then we cannot receive the Word and be blessed by it. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

Humility (meekness) (4240) (prautes) describes the quality of not being overly impressed by a sense of one’s self-importance. Prautes is a quality of gentle friendliness - gentleness, meekness (as strength that accommodates to another's weakness), consideration, restrained patience, patient trust in the midst of difficult circumstances.

The essence of prautes is the opposite of anger (orge) discussed in Jas 1:19, 20. And so prautes in James 1:21 is the humble and gentle attitude which expresses itself in a patient submissiveness to offense, free from malice and desire for revenge.

Hiebert explains that...

Humility or meekness is an inner attitude, not of spineless weakness or haughtiness. Instead of brashly asserting themselves in anger, they need to be humble and teachable in order to rightly receive the divine message. (Commentary on James)

There are 11 uses of prautes in the NT - 1Co. 4:21; 2Co 10:1; Ga 5:23; 6:1; Ep 4:2; Col. 3:12; 2 Tim. 2:25; Titus 3:2; Jas. 1:21; 3:13; 1 Pet. 3:16 which are translated in the NAS as onsideration(1), gentleness(8), humility (1), meekness(1).

Wiersbe makes a good point noting that...

When you receive the Word with meekness, you accept it, do not argue with it, and honor it as the Word of God. You do not try to twist it to conform it to your thinking. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Receive (accept, "welcome") (1209) (dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another (Lk 2:28), to take something into one's hand and so to grasp (Lk 2:28, 22:17), to be receptive to someone (Mt 10:14, 40) or to take a favorable attitude toward something (Mt 11:14).

Dechomai means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome a teacher, a friend, or a guest into one's house.  Dechomai describes accepting the Word with open arms, minds, and hearts.

Dechomai pictures the disciple "putting out the welcome mat" for God's word of truth as one would a good friend or guest, inviting them to come into your house (Luke 10:8,10; Rahab welcomed the spies - Heb 11:31-note). Dechomai thus pictures one assenting to God's Word of Truth and  indicates that the reception is to be a voluntary and willing act on the part of the reader (hearer).

The saints at Berea are a great illustration of the meaning of dechomai, Luke recording...

Now these were more noble-minded than those in Thessalonica, for they received (dechomai) the word with great eagerness (prothumia = idea of ready and willing. Willingness. Inclination. Enthusiasm. Goodwill), examining (anakrino = sifting up and down = re-examine and so examine  carefully) the Scriptures daily, to see whether these things were so. (Acts 17:11-see notes)

Hiebert rightly remarks that James'...

readers needed to go beyond a passive acquiescence to the statements of the Word and, by a definite volitional response, welcome it as an active, working force in their lives. They had to offer their hearts as the good soil in which the "implanted word" could readily grow. (Ibid)

Poole writes they are to receive the Word...

not only into your heads by knowledge, but into your hearts by faith (cp Lk 8:15, Col 2:6).

Word (3056) (logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. Although Lógos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of lógos is somewhat more complex. In the present context word is used to stand for Scripture in general.

The word of truth which first reached us when under the dominion of the falsehood of sin and Satan (Jas 1:18), and delivered us through faith in Christ and His mighty work, is spoken of also as the implanted word which we are told to receive as an accomplished act. It is in contrast with a merely external rule that could only condemn what was opposed to itself. It works inwardly in that life which the believer has, being perfectly akin to it and congenial with it, as both are of God (i.e, the Word and the New Creation in Christ). Hence there is nothing strange in the call; and the call is to receive it "with meekness," as becomes those who have already tasted that the Lord is good (cp Ps 34:8), and desire to profit more and more. For indeed only that word is "able to save our souls" (compare  1Pe 1:22, 23, 24, 25-note, and 1Pe 2:1,2-note). The God Who began so gracious a work does not forget or relinquish His care (cp Php 1:6-note). He exercises and disciplines our souls, He spares no fault; but He has proved fully in Christ that those whom He loved that were in the world He loved unto the end (Jn 13:1). Still He works not by rites or forms, but by our faith in His word. We are kept by the power of God through faith unto salvation ready to be revealed in the last time (compare 1Pe 1: 5-note). (Commentary)

Implanted (1721) (emphutos from emphuto = to implant; in turn from en = in + phuo = to generate, produce, bring forth, let grow) means inborn, native or engrafted. The literal picture was that of planting a seed in the ground and figuratively as used by James of the "seed" of the Word of Truth planted in the "good soil" of the heart where it took root. In His parable of the seed and the soils, Jesus explained that

the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance. (Lk 8:15, cp "good soil" Mt 13:8, 23)

Comment: As an aside mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience. A rare plant called ''godliness'' grows wonderfully when ''fertilized'' with the fruit of perseverance (2Pe 1:6-note) in turn fertilized "in your faith" in "His precious and magnificent promises" (2Pe 1:4-note, 2Pe 1:5-note).

In secular literature emphutos was used most often in the sense of implanted by natural process. BDAG comments "as something implanted the word is permanently established in the individual and like inborn assets functions in an exceptional manner."

Hiebert makes the point that emphutos...

may denote that which is inborn, or native. The Word of God is not native to the human heart. The word can also denote a subsequent implantation, which is clearly the meaning here. Although the Word is not native to the human heart, it is well suited to be planted therein. As a living seed, its nature is to root itself deeply into the soil of the believing heart. Implanted at regeneration, the living Word actively roots itself in the heart as a vital part of the new nature. In Ro 6:5 (see note), this adjective is used of the believer's being "united with" the indwelling Christ. The rendering "engrafted" (KJV) is not quite adequate, since the Word is not a bud grafted into us.' Rather, the figure is that of seed sown in the heart. The power of this seed to root itself deeply is not an automatic process. The imperative verb denotes that a welcoming human response is involved.

MacArthur reminds us that...

With the Holy Spirit to interpret and empower, it (the Word of Truth) becomes a vital element in the new spiritual life of the child of God, for “the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Heb. 4:12-note). The Word of God is the gospel in its fullness and “is the power of God for salvation to everyone who believes” (Ro 1:16-note). (Macarthur J. James. Moody or Logos)

Spurgeon writes...

That evil branch is cut away, now be ready to have a branch of a better kind inserted into you, even “the engrafted word, which is able to have your souls,” that you may bring forth better fruit than the old crabbed stock of nature can possibly yield.

Perhaps you have seen a man grafting a tree. What a gash he makes in the tree before he puts in the graft! How he wounds it to make the sap flow into the new wood! If the Lord has made any of your hearts bleed to-night by the sharp cutting of his Spirit, we are not sorry, if it shall the better prepare y