AND I WILL ALSO BE DILIGENT THAT AT ANY TIME: spoudaso (1SFAI) de kai hekastote:

Be diligent (4704) (spoudazo form spoude = haste) conveys the idea hastening to do something with the implication of associated energy or with intense effort and motivation. It suggest zealous concentration and diligent effort. 

Spoudazo speaks of intensity of purpose followed by intensity of effort toward the realization of that purpose.

Spoudazo is found 11 times in the (Gal; Ep; 1Th; 2Ti 3x; Titus; Heb; 2 Peter 3x) and is translated: diligent, 6; eager, 2; make every effort, 3.

Note that Peter uses this verb and the corresponding noun (spoude) (Click for in depth study of spoude) more than any other NT book. Ask yourself "Why"? What is the problem looming on the "spiritual horizon"?

Spoudazo is used in the papyri in such senses as “do your best, take care, hurry on the doing of something.”

Spoudazo is marked by careful unremitting attention or persistent application. The idea is give maximum effort, do your best, spare no effort, hurry on, be eager!  Hasten to do a thing, exert yourself, endeavour to do it. It means not only to be willing to do with eagerness, but to follow through and make diligent effort. Give your utmost for His highest!

In other words spoudazo does not stop with affecting one's state of mind, but also affects one's activity.

Spoudazo conveys the idea of exertion. It means to be conscientious, zealous and earnest in discharging a duty or obligation.

 The verb speaks of intensity of purpose followed by intensity of effort toward the realization of that purpose.

To be diligent is to exert steady, earnest, and energetic effort and suggests earnest application to some specific object or pursuit. The idea is careful and persevering in carrying out tasks or duties. It means to be assiduous (marked by careful unremitting attention or persistent application).

Spoudazo basically means to make haste, and from that come the meanings of zeal and diligence. One commentator describes it as a holy zeal that demands full dedication.

Wuest says that spoudazo means

"to make haste, do one’s best, take care, desire. The idea of making haste, being eager, giving diligence, and putting forth effort are in the word. The word speaks of intense effort and determination." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Peter is saying I will be in a hurry, make haste, be in earnest, concentrate my energy on the achievement of the goal to stir you up. Peter knew that he would soon die, so he wanted to take care of his spiritual responsibilities before it was too late. You and I do not know when we will die, so we had better start being diligent today!

Here are the 11 uses of spoudazo in the NT (click for context)

Galatians 2:10  remember the poor-- the very thing I also was eager to do.

Ephesians 4:3 (note) being diligent to preserve the unity of the Spirit

1Thessalonians 2:17 (note)  were all the more eager with great desire to see your face.

2 Timothy 2:15 (note)  Be diligent (aorist imperative) to present yourself approved to God as a workman who does not need to be ashamed handling accurately the word of truth

2 Timothy 4:9 (note) Make every effort (aorist imperative) to come to me soon;

2 Timothy 4:21 (note)  Make every effort (aorist imperative) to come before winter.

Titus 3:12 (note) Make every effort (aorist imperative) to come to me at Nicopolis,

Hebrews 4:11 (note) Let us therefore be diligent to enter that rest,

2 Peter 1:10 (note) Therefore, brethren, be all the more diligent  (aorist imperative = Do this now! Command can convey a sense of urgency) to make certain about His calling (see klesis) and choosing (ekloge ~ election) you; for as long as you practice these things, you will never stumble;

2 Peter 1:15 (note) And I will also be diligent that at any time after my departure

2 Peter 3:14 (note) Therefore, beloved, since you look for these things, be diligent (aorist imperative) to be found by Him in peace, spotless and blameless

AFTER MY DEPARTURE YOU MAY BE ABLE: echein (PAN) humas meta ten emen exodon:

Departure (1841) (exodos from ex = out + hodos = way) (cf earlier use of  "eisodos from eis = into + hodos = way" referring to entry into heaven <> here Peter refers to exit out of earth!) is literally "the road out" or "the way out"! The more familiar spelling Exodus is simply a transliteration of the Greek Exodos into English.

Exodos was used as a euphemism describing one's departure from among the living (the one who dies has the illusion of a choice and the mourner finds consolation in the theme) for death.

Peter is not "dying" but just departing for home!

Vincent writes that exodos means

a journeying; and thus corresponds to the Latin decessus, a going away, whence the word decease. (Vincent, M. R.  Word studies in the New Testament. Vol. 1, Page 3-344)

The Greek term exodos is rarely used to refer to death when by itself, noting rather a transfer and not a termination. As someone has said this word indicates the difference between dying and perishing.

There are only 3 uses of exodos in the NT (Lu 9:31, Heb 11:22, 2 Pe 1:15), however there are 55 uses of exodos in the Septuagint (LXX) (Ex 19:1; 23:16; Num. 33:38; 35:26; Jdg. 5:4, 31; 1 Sam. 29:6; 2 Sam. 1:20; 3:25; 22:43; 1 Ki. 2:37; 3:7; 5:17; 10:28f; 20:34; 2 Ki. 19:27; 1 Chr. 5:16; 20:1; 2 Chr. 1:16; 9:28; 16:1; 23:8; 32:30; Neh. 4:21; Job 38:27; Ps. 19:6; 65:8; 75:6; 105:38; 113:9; 121:8; 144:13; Pr 1:20; 4:23; 8:35; 24:27; 25:13, 26; 30:12; Isa. 37:28; 51:20; Jer. 11:13; Lam. 2:19, 21; 4:1, 5, 8, 14; Ezek. 42:11; 43:11; 44:5; 47:3; Dan. 9:25; Mic. 5:2). Here are a few representative OT uses...

Exodus 19:1 In the third month after the sons of Israel had gone out (Lxx = exodus or departure) of the land of Egypt, on that very day they came into the wilderness of Sinai.

Psalm 105:38 (See Spurgeon's note) Egypt was glad when they departed; (Lxx = their exodus) For the dread of them had fallen upon them.

Psalm 121:8 (See notes Psalm 121: A Commentary) The LORD will guard your going out and your coming in From this time forth and forever.

Proverbs 4:23 Watch over your heart with all diligence, For from it flow the springs (Lxx = the goings out of life).

In Hebrews 11:22 (see notes) Exodos indicates movement from one geographical area to another, or departure, the writer of Hebrew recording that

By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.

And so the writer of Hebrews applies the word to the children of Israel’s departure out of Egypt from the Septuagint translation (Greek translation of the Hebrew) arrived at the title of the second book of Moses that we know as "Exodus".

On the Mount of Transfiguration, Jesus, Moses, and Elijah spoke of Jesus’ “departure” Luke recording that...

behold, two men were talking with (the transfigured Christ); and they were Moses and Elijah, who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem.  (Lu 9:31).

As noted above this exodos (from this body) contrasts with a believer’s “entrance” into (“going into”) God’s kingdom (see note 2 Peter 1:11).

J Vernon McGee has an interesting note on exodos writing that all it means is that Peter will...

just be moving out of his house, his tabernacle, down here; he will be putting it off as if it were a garment, and he will be making his exodus. Now the word exodus implies that death doesn’t end it all. When the children of Israel went out of Egypt, the Egyptians said, “We are through with them. This ends it.” But it didn’t end it. Israel continued on in the wilderness and finally entered into the Promised Land, and Egypt doesn’t seem to be through with them even to this good day! And for this man Peter, death was merely an exodus; it wasn’t an end to it all. (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

TO CALL THESE THINGS TO MIND: ten touton mnemen poieisthai (PMN):

More literally this phrase reads

to continually (present tense) make to yourselves the remembrance of these things.

FOR WE DID NOT FOLLOW: Ou gar ... exakolouthesantes (AAPMPN): (2 Pe 3:3,4; 1 Cor 1:17,23; 2:1,4; 2 Co 2:17; 4:2; 12:16,17; Eph 4:14; 2 Th 2:9; 1 Ti 1:4; 4:7; Titus 1:14)

Note that not is emphatic and is (ou) indicating absolute negation of what follows. The aorist tense here also underscores that this event did not occur at all. It is thus a strong denial by Peter.

We did not follow (1811) (exakoloutheo from ek = out, used intensively here + akoloutheo = to be a follower in turn from a = union, likeness + keleuthos = a way = one going in the same way) is a strong compound which literally means to follow but is used only figuratively in the NT to mean to conform to, to closely imitate another's behavior or to pursue closely. Here is 2Peter 1:16 the idea is to follow one's teaching so as to accept it as the authoritative determinant of one's thoughts and/or actions. Hence it conveys the idea of not only following but of obeying. 

In Greek use the root verb akoloutheo conveyed the sense of following that led to intellectual, moral, and religious following. In the LXX akoloutheo is used in Judges 2:12 to describe Israel who "followed after other gods from among the gods of the peoples who were around them and bowed themselves down to them". Akoloutheo was used to describe the following of a disciple after the mentor as of Elisha after Elijah (se 1 Kings 19:20-21).  The same is true of rabbis and their students; the former go on ahead, and the latter follow them. This background helps understand the sense with which Peter denies following cleverly devised tales.

Exakoloutheo is used only in 2 Peter in the NT...

2 Peter 2:2 (note) And many will follow their sensuality, and because of them the way of the truth will be maligned

2 Peter 2:15 (note) forsaking the right way they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness

Exakoloutheo in this context implies (1) Some religious writers did imitate (2) We must refer to other NT writers and in the immediate context of the Transfiguration would be James and John. John referred to this experience in Jn 1:14

“We beheld His GLORY as of the only begotten from the Father, full of grace and truth.”

Exakoloutheo is used 4 times in the Septuagint (LXX) (Job 31:9; Isa. 56:11; Jer. 2:2; Amos 2:4)...

Job 31:9 "If my heart has been enticed (Hebrew = pathah = to be persuaded, enticed, deceived; Lxx = exakoloutheo = follow after) by a woman, Or I have lurked at my neighbor's doorway,

Isaiah 56:11 And the dogs are greedy, they are not satisfied. And they are shepherds who have no understanding; They have all turned to their own way (Lxx = exakoloutheo = followed after), Each one to his unjust gain, to the last one.

Jeremiah 2:2 "Go and proclaim in the ears of Jerusalem, saying, 'Thus says the LORD, "I remember concerning you the devotion of your youth, The love of your betrothals, Your following after (Hebrew = yalak = walk; Lxx = exakoloutheo) Me in the wilderness, Through a land not sown.

Amos 2:4 Thus says the LORD, "For three transgressions of Judah and for four I will not revoke its punishment, Because they rejected the law of the LORD And have not kept His statutes; Their lies also have led them astray, Those after which their fathers walked. (Lxx = exakoloutheo)

CLEVERLY DEVISED TALES: Ou gar sesophismenois (RPPMPD) muthois:

Related resource: see Master's Seminary Journal article -  2 Peter 1:16-21 The Only Sure Word

Cleverly devised (4679) (sophizo from sophós = wise) meant to be skilled in formulating or creating something in an artful manner, to render wise and in a sinister meaning to form sophisms (arguments apparently correct in form but actually invalid, especially arguments used to deceive). 

Cunningly devised characterized these tales because they devised by human wisdom, subtly and slyly concocted and motivated by personal interests. Sophizo  is used only here and 2Ti 3:15, in which latter passage it has a good sense, to make thee wise.

Sophizo is perfect tense which identifies the tales as having the abiding character of seeming sophistication or spurious wisdom.

Sophizo  was used by Classic Greek writers with the meaning of deceive or delude. This epithet was occasionally applied to ''quack'' doctors. Peter is saying they did not follow cunningly, skillfully and artfully devised vain imaginings of men (fables, tales, myths).  Apparently clever tales" were in existence  that denied a future aspect of eschatology (eg, see note 2 Timothy 2:18, 2Thes 2:1ff) or else reinterpreted it so as to lose its intended meaning. The specific point in view was most likely in the context of this verse the second coming of Jesus. There were men mocking the 2nd coming (cf note 2 Peter 3:4). Why? Because He is coming not for salvation but for judgment (see note Hebrews 9:28).

Tales (3454) (muthos; English = myth, mythology) (Click word study on muthos) describes that which is fabricated by the mind in contrast to reality. Muthos in this verse  is used in a derogatory, negative sense, referring to stories that are not true or that are just imaginary tales, but which are proclaimed and believed by some people to be true.

It is sad that myth is a word that some so-called theologians of the liberal mindset use to describe the Scriptures, saying for example that the Bible contains myths and even going so far as to say that such myths are an important part of religious truth! The book of Genesis is frequently treated as myth by such men who profess to be wise but have become fools and who regardless of their "belief" today will one day be forced to bow their knee and confess with their tongue that Jesus Christ is Lord to the glory of the Father! And that is no myth!

Vine has this note on muthos

The first syllable comes from a root mu—, signifying to close, keep secret, be dumb; whence, muo, to close (eyes, mouth) and musterion, a secret, a mystery; hence, a story, narrative, fable, fiction (Eng., myth). The word is used of Gnostic errors and of Jewish and profane fables and genealogies.

The essential nature of myths is that they represent man made substitutes for God's breathed word. They are humanly concocted stories that have no basis in fact.

The Greek and Roman world abounded in stories about the gods, mere human speculations that tried to explain the world and its origin. All Jewish and Grecian myths and fables are based on a pantheistic form of evolutionism and denial of true creation. Modern equivalents include Darwinianism or New Age pantheism.

There may be much logic and reasoning in a myth (especially the more ''cleverly devised"). In the NT, however, the word “myth” does not have the meaning of being a vehicle of some lofty truth as in the early use of the word (eg "Aesop's Fables"). Although lógos and múthos begin together with the thought, intelligence, or mind, they part ranks since the first ends in the kingdom of light and truth and the second in the kingdom of darkness and lies. Some like Joseph Campbell (who had an extremely popular public television program called "The Power of Myth") are the opinion that life can be expressed only in terms of myth. Some so called "scholars" think the stories of Genesis are myths. My son called me desperate one night from the Baptist school Baylor University in a panic because his OT religion class teacher was teaching that Genesis was just a myth and he had written a book to back up his hypothesis. So myths can disturb saints.

Philo, sees that biblical religion differs from pagan religion by reason of its basis in history rather than myth, although he himself, with his allegorizing, treats the biblical history as though it were myth when he finds difficult passages.

Origen follows a similar course, especially in answer to the charge of Celsus that the biblical stories are inferior and valueless even as myths (the common accusation of educated pagans; cf. Porphyry and Julian). 2 Peter, however, insists on the historical reality of the Christian message on the basis of the prophetic word and the apostolic eyewitness.

WHEN WE MADE KNOWN TO YOU THE POWER AND COMING OF OUR LORD JESUS CHRIST: egnorisamen (AAPMPN) humin ten tou kuriou hemon Iesou Christou dunamin kai parousian: (Mt 28:18; Mk 9:1; Jn 17:2; Ro 1:4; 1Co 5:4; Php 3:21) (Mal 3:2; 4:5; Mt 16:28; 24:3;24:27 1Co 1:7; Jude 1:14; Rev 1:7)

Made known (1107) (gnorizo) means to cause information to be known by someone by communicating things before unknown or reasserting things already known.

In the NT gnorizo is used of God making known to the shepherds the events of Jesus' birth (Lu 2:15), of Jesus making known to His disciples all that He heard from the Father (Jn 15:15), of Paul making "known to (the Corinthians) the gospel which (he had) preached...which also (they) received, in which also (they stood)." (see note 1Corinthians 15:1), etc.

Thus gnorizo was  somewhat of a technical term for imparting a new revelation, something previously hidden, but now revealed.

Gnorizo is in the aorist tense which speaks of a completed action in the past.

The power and coming are united under one definite article (ten) and thus denote two aspects of one concept, the glorious return of our Lord Jesus Christ. (See Torrey's "Excellency & Glory of Christ" or the wonderful topic the "Power of Christ")

Power (1411) (dunamis) (Click for study of dunamis) refers to inherent power residing in someone (here of course our Lord Jesus) by virtue of his nature (inherently omnipotent God). Assuming that Peter is referring to the triumphant return of Christ will be