The Meaning of James 1:12 Explained

James 1:12

KJV: Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

YLT: Happy the man who doth endure temptation, because, becoming approved, he shall receive the crown of the life, which the Lord did promise to those loving Him.

Darby: Blessed is the man who endures temptation; for, having been proved, he shall receive the crown of life, which He has promised to them that love him.

ASV: Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.

KJV Reverse Interlinear

Blessed  [is] the man  that  endureth  temptation:  for  when he is tried,  he shall receive  the crown  of life,  which  the Lord  hath promised  to them that love  him. 

What does James 1:12 Mean?

Verse Meaning

In view of how God uses trials in our lives we should persevere in the will of God joyfully. The Christian who perseveres under trials, who does not yield to temptations to depart from the will of God, demonstrates his or her love for God. James used the same Greek word for trials here as in James 1:2, but here the negative sense of the word is in view. [1] It is those who persevere under trials out of love for God that He will reward with the crown of life (cf. Revelation 2:10). Only the person who endures will receive the blessing. [2]
". . . James has begun the sentence with "blessed" makarios, like a new beatitude recalling Matthew 5:3-10 and especially James 5:11-12, where Jesus encouraged perseverance in trials "because great is your reward in heaven." ... the crown of life would be the ultimate reward, the fulfillment of eternal life and the exaltation with Christ which will be enjoyed by those who, because of faith in Christ, have loved God enough to live faithfully, obeying him even through trials." [3]
"It is evident that this "life that God has promised" is more than the eternal life given to every believer at the time of his salvation ( John 5:24). Since it is a reward for an accomplishment subsequent to initial faith, it must refer to a still higher quality of life." [4]
"Many Christians are presently following the same path which Esau took (considering the birthright to be of little value), and such Christians will one day come to the end of the matter in the same position as Esau. They, although presently in line to be blessed as the firstborn (every Christian is a firstborn child of God), will have forfeited this right; and they will be rejected for the blessing." [5]
"The idea that all Christians do love God is a fiction. Even our Lord felt it necessary to exhort His inner circle of eleven disciples on this point (cf. John 14:21-24).... In no circumstances more than in trials does the presence or absence of love for God in a Christian become more apparent." [6]
For other promises to those who love God, see Exodus 20:6; Deuteronomy 7:9; Deuteronomy 30:16; Deuteronomy 30:20; Judges 5:31; Psalm 5:11; Isaiah 64:4; 1 Corinthians 2:9; and 2 Timothy 4:8. The other "crowns" to which the New Testament writers referred are probably also references to the fullness of the qualities mentioned in their contexts. They are probably not material crowns (cf. 1 Thessalonians 2:19; 2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10). In other words, we should probably interpret them as metaphors rather than as literal crowns. Those who demonstrate their love for the Lord by persevering under trials will receive life to its fullest potential in the present and in the future.
Believers" CrownsTitleReasonReferenceAn Imperishable CrownFor leading a disciplined life 1 Corinthians 9:25A Crown of RejoicingFor evangelism and discipleship 1 Thessalonians 2:19A Crown of RighteousnessFor loving the Lord"s appearing 2 Timothy 4:8A Crown of LifeFor enduring trials James 1:12; Revelation 2:10A Crown of GloryFor shepherding God"s flock faithfully 1 Peter 5:4

Context Summary

James 1:12-18 - God Rewards, Not Tempts
The word temptation may stand for trial and testing, without implying that there is any necessary impulse toward evil; or it may stand for the direct impulse of the evil one. Here, however, it is used in this latter sense. But of whatever kind the temptation is, whether upward or downward, whether of pain and sorrow at the permission of God, or of direct solicitation to evil at the suggestion of Satan, those who refuse to swerve from their high quest of nobility attain to higher levels of life. In the words of this paragraph, they receive the crown of life "here" and hereafter.
Notice the genealogy of sin, James 1:15. Lust is the parent of sin, and sin when matured is the parent of death. How different to the blackness of this dark picture is the light and glory of our Father's home and realm! All the good things of our lives are from His good hand. He is not fickle and changeable. Even our sin cannot make Him turn away. His sun still shines on the evil and the good, and His rain descends on the just and the unjust. See Matthew 5:45. We are His children; let us be sweet to the taste as the grapes of Eschol! [source]

Chapter Summary: James 1

1  James greets the twelve tribes among the nations;
2  exhorts to rejoice in trials and temptations;
5  to ask patience of God;
13  and in our trials not to impute our weakness, or sins, to him,
19  but rather to hearken to the word, to meditate on it, and to do thereafter
26  Otherwise men may seem, but never be, truly religious

Greek Commentary for James 1:12

Endureth [υπομενει]
Present active indicative of υπομενω — hupomenō Cf. James 1:3. [source]
Temptation [πειρασμον]
Real temptation here. See James 1:2 for “trials.”When he hath been approved (δοκιμος γενομενος — dokimos genomenos). “Having become approved,” with direct reference to το δοκιμιον — to dokimion in James 1:3. See also Romans 5:4 for δοκιμη — dokimē (approval after test as of gold or silver). This beatitude (μακαριος — makarios) is for the one who has come out unscathed. See 1 Timothy 6:9.The crown of life The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος — Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
When he hath been approved [δοκιμος γενομενος]
“Having become approved,” with direct reference to το δοκιμιον — to dokimion in James 1:3. See also Romans 5:4 for δοκιμη — dokimē (approval after test as of gold or silver). This beatitude (μακαριος — makarios) is for the one who has come out unscathed. See 1 Timothy 6:9. [source]
The crown of life [τον στεπανον της ζωης]
The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος — Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
The Lord []
. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο — epēggeilato (he promised, first aorist middle indicative). [source]
Is tried [δόκιμος γενόμενος]
Lit.,having become appro ved. See on trial, 1 Peter 1:7. The meaning is not, as the A. V. suggests, when his trial is finished, but when he has been approved by trial. Rev., rightly, when he hath been approved. [source]
The crown [στέφανον]
See on 1 Peter 5:4. [source]
Of life [τῶς ζωῆς]
Lit., the life: the article pointing to the well-known eternal life. The figure is not that of the athlete's crown, for an image from the Grecian games, which the Jews despised, would be foreign to James' thought and displeasing to his readers. Rather the kingly crown, the proper word for which is διάδημα , diadem. In Zechariah href="/desk/?q=zec+6:11&sr=1">Zechariah 6:11, Zechariah 6:14, the reference seems to be to a priestly crown, forming part of the high-priest's mitre. [source]

Reverse Greek Commentary Search for James 1:12

Romans 1:28 Reprobate mind [ἀδόκιμον νοῦν]
Lit., not standing the test. See on is tried, James 1:12; and see on trial, 1 Peter 1:7. There is a play upon the words. As they did not approve, God gave them up unto a mind disapproved. This form of play upon words of similar sound is perhaps the most frequent of Paul's rhetorical figures, often consisting in the change of preposition in a compound, or in the addition of a preposition to the simple verb. Thus περιτομή circumcision κατατομή concision Philemon 3:2, Philemon 3:3. “Our epistle known ( γινωσκομένη ) and read ( ἀναγινωσκομένη ).” Compare Romans 2:1; 1 Corinthians 11:29-31; Romans 12:3. The word reprobate is from re-probare, to reject on a second trial, hence, to condemn. [source]
1 Corinthians 10:13 To bear []
Not the same as escape. Temptation which cannot be fed must be endured. Often the only escape is through endurance. See James 1:12. [source]
1 Corinthians 9:25 Is temperate in all things [παντα εγκρατευεται]
Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης — egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.A corruptible crown (πταρτον στεπανον — phtharton stephanon). Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
1 Corinthians 9:25 A corruptible crown [πταρτον στεπανον]
Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
Galatians 4:14 A temptation to you in my flesh [τον πειρασμον υμων εν τηι σαρκι μου]
“Your temptation (or trial) in my flesh.” Peirasmon can be either as we see in James 1:2, James 1:12. If trial here, it was a severe one. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

2 Timothy 2:15 To shew thyself approved [σεαυτὸν δόκιμον παραστῆσαι]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]
James 1:8 Man [ανηρ]
Instead of αντρωπος — anthrōpos (general term) in James 1:7, perhaps for variety (Ropes), but often in James (James 1:12, James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from γυνη — gunē (woman). [source]
James 1:25 But a doer that worketh [αλλα ποιητης εργου]
“But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 1:25 In his doing [εν τηι ποιησει αυτου]
Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 2:5 As to the world [τωι κοσμωι]
The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).Rich in faith (πλουσιους εν πιστει — plousious en pistei). Rich because of their faith. As he has shown in James 1:9.Which he promised Genitive of the accusative relative ην — hēn attracted to the case of the antecedent βασιλειας — basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
James 2:5 Which he promised [ης επεγγειλατο]
Genitive of the accusative relative ην — hēn attracted to the case of the antecedent βασιλειας — basileias (the Messianic kingdom), the same verb and idea already in James 1:12 Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit. [source]
James 5:7 Be patient therefore [μακροτυμησατε ουν]
A direct corollary First aorist (constative) active imperative of μακροτυμεω — makrothumeō late compound (Plutarch, lxx) from μακροτυμος — makrothumos On the exhortation to patience (υπομενω — hupomonē) see James 1:3., James 1:12 and repeated in James 5:11. They will need both submission (μακροτυμια — hupomenō James 5:11) and steadfastness (εως της παρουσιας — makrothumia James 5:10). [source]
James 5:11 We call blessed [μακαριζομεν]
Old word (present active indicative of μακαριζω — makarizō), from μακαριος — makarios (happy), in N.T. only here and Luke 1:48. “We felicitate.” As in James 1:3, James 1:12; Daniel 12:12. [source]
James 1:2 All joy [πασαν χαραν]
“Whole joy,” “unmixed joy,” as in Philemon 2:29. Not just “some joy” along with much grief.When (οταν — hotan). “Whenever,” indefinite temporal conjunction.Ye fall into Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Ye fall into [περιπεσητε]
Second aorist active subjunctive (with the indefinite οταν — hotan) from περιπιπτω — peripiptō literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν — lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:2 Manifold temptations [πειρασμοις ποικιλοις]
Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say “attempt.” The word πειρασμος — peirasmos (from πειραζω — peirazō late form for the old πειραω — peiraō as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. “Trials” is clearly the meaning here, but the evil sense appears in James 1:12 (clearly in πειραζω — peirazō in James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος — poikilos (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes. [source]
James 1:3 The proof [το δοκιμιον]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος — dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος — dokimos proved or tested (James 1:12). The use of το δοκιμιον — to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα — kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω — hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
James 1:13 When he is tempted [πειραζομενος]
Present passive participle of πειραζω — peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι — apo theou peirazomai). The use of απο — apo shows origin (απο — apo with ablative case), not agency (υπο — hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω — peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος — apeiratos (from πειραω — peiraō), but this is the earliest example of απειραστος — apeirastos (from πειραζω — peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων — apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα — peirazei de autos oudena). Because “untemptable.” [source]
James 1:25 The perfect law [νομον τελειον]
For τελειον — teleion see James 1:17. See Romans 7:12 for Paul‘s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2).The law of liberty (τον της ελευτεριας — ton tēs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2).And so continueth First aorist active articular participle again of παραμενω — paramenō parallel with παρακυπσας — parakupsas Παραμενω — Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω — menō Rather, “having become” (second aorist middle participle of γινομαι — ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης — ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη — Epilēsmonē is a late and rare word (from επιλησμων — epilēsmōn forgetful, from επιλαντομαι — epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
James 1:25 And so continueth [και παραμεινας]
First aorist active articular participle again of παραμενω — paramenō parallel with παρακυπσας — parakupsas Παραμενω — Paramenō is to stay beside, and see Philemon 1:25 for contrast with the simplex μενω — menō Rather, “having become” (second aorist middle participle of γινομαι — ginomai to become).Not a hearer that forgetteth (ουκ ακροατης επιλησμονης — ouk akroatēs epilēsmonēs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Επιλησμονη — Epilēsmonē is a late and rare word (from επιλησμων — epilēsmōn forgetful, from επιλαντομαι — epilanthomai to forget, as in James 1:24), here only in N.T.But a doer that worketh “But a doer of work,” a doer marked by work (descriptive genitive εργου — ergou), not by mere listening or mere talk.In his doing (εν τηι ποιησει αυτου — en tēi poiēsei autou). Another beatitude with μακαριος — makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Ποιησις — Poiēsis is an old word (from ποιεω — poieō for the act of doing), only here in N.T. [source]
1 Peter 2:20 If ye shall take it patiently [ει υπομενειτε]
First-class condition with ει — ei and future active indicative of υπομενω — hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω — hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 5:4 Ye shall receive [κομιζω]
Future of τον αμαραντινον της δοχης στεπανον — komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος — ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος — stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος — amarantos unfading. αμαραντ — Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
Revelation 4:4 Crowns [στεφάνους]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER-
-DIVIDER-
[source]

Revelation 2:10 A crown [τὸν στέφανον]
Rev., rightly, “the crown.” See on 1 Peter 5:4; see on James 1:12. Crown is used with a variety of words: crown of righteousness (2 Timothy 4:8); glory (1 Peter 5:4); beauty Isaiah 62:3, Sept., A.V., glory ); pride (Isaiah 28:1); rejoicing (1 Thessalonians 2:19). [source]
Revelation 19:12 Crowns [διαδήματα]
See on 1 Peter 5:4; see on James 1:12. [source]
Revelation 2:10 The crown of life [τον στεπανον της ζωης]
See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 2:10 Some of you [εχ υμων]
Without τινας — tinas (some) before εχ υμων — ex humōn a common idiom as in Revelation 3:9; Revelation 11:19; Luke 11:49.That ye may be tried (ινα πειραστητε — hina peirasthēte). Purpose clause with ινα — hina and the first aorist passive subjunctive of πειραζω — peirazō John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In Revelation 3:10 a general persecution is outlined by πειρασμος — peirasmos shall have (εχετε — hexete). Future active, but some MSS. read εχητε — echēte (present active subjunctive with hina, “that ye may have”).Tribulation ten days “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος — ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι — ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 2:10 Tribulation ten days [τλιπσιν ημερων δεκα]
“Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος — ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι — ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]

What do the individual words in James 1:12 mean?

Blessed [is the] man who endures trial because approved having been he will receive the crown - of life that He has promised to those loving Him
Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν

Μακάριος  Blessed  [is  the] 
Parse: Adjective, Nominative Masculine Singular
Root: μακάριος  
Sense: blessed, happy.
ἀνὴρ  man 
Parse: Noun, Nominative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
ὑπομένει  endures 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀπομένω 
Sense: to remain.
πειρασμόν  trial 
Parse: Noun, Accusative Masculine Singular
Root: πειρασμός  
Sense: an experiment, attempt, trial, proving.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
δόκιμος  approved 
Parse: Adjective, Nominative Masculine Singular
Root: δόκιμος  
Sense: accepted, particularly of coins and money.
γενόμενος  having  been 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: γίνομαι  
Sense: to become, i.
λήμψεται  he  will  receive 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: λαμβάνω  
Sense: to take.
στέφανον  crown 
Parse: Noun, Accusative Masculine Singular
Root: στέφανοσ2  
Sense: a crown.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
ὃν  that 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἐπηγγείλατο  He  has  promised 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ἐπαγγέλλομαι  
Sense: to announce that one is about to do or furnish something.
τοῖς  to  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀγαπῶσιν  loving 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: ἀγαπάω  
Sense: of persons.