Self-control is once again a Greek virtue, one which is possessed by people who are masters of their own selves and who by self-discipline can tame their passions and desires and thus refrain from excessive physical indulgence. While it is rare in the New Testament, it is nevertheless mentioned several times (see, for instance, Gal 5.23; Acts 24.25; 1 Cor 7.9; 9.25; Titus 1.8), indicating that it was a recognized Christian virtue. Its mention here is significant in that it contrasts the disciplined Christian life with the licentiousness and animal-like lifestyle of the false teachers (see, for example, 2.2, 12; 3.3). In some languages this virtue of self-control can be expressed as “knowing how to control (or, restrain) yourself,” or “being able to refuse what your body wants to do,” or “having control of your desires.”
Steadfastness is mentioned many times in the New Testament (Rom 5.3, 4 “endurance”; 1 Tim 6.11; 2 Tim 3.10; Titus 2.2; Rev 2.19; and many other places). In Greek culture it refers primarily to personal courage and endurance in the face of suffering and evil. As a Christian virtue steadfastness stems not so much from a person’s own bravery as it does from the believer’s trust in God and hope for the fulfillment of all of God’s promises. Here it perhaps refers in particular to the patient waiting for the return of the Lord, which is discussed in chapter 3. It will be necessary in many languages to translate steadfastness as “the ability to endure.” However, in certain languages translators will have to render this expression in an idiomatic way; for example, “have a heart (or, liver) that endures” or “have a big heart.”
Godliness is the same word used in 2 Peter 1.3. In Christian lists it appears only here and in 1 Tim 6.11. Its rare use is not only because it is a Greek characteristic, but because it is too general, since it includes both devotion to God and a sense of duty toward human beings. Its mention here is appropriate, since later on the false teachers are labeled as “ungodly” (2.6; 3.7). In this context its main meaning is probably devotion to or complete commitment to God. Translators can thus render it as “complete commitment to God,” “have a life wholly devoted to God,” or “turn your life over completely to God, doing what God wants us to do.”
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .