I have Trench and have occasionally consulted it, but yes, his 1880 work is outdated, because he takes a "word study" approach. Greek lexical semantics was revolutionized by James Barr's book, The Semantics of Biblical Language (1961), followed by Moises Silva, Biblical Words and Their Meaning (1983).
Lightfoot is still helpful, if you are referring to J. B. Lightfoot, whose commentaries are classic and still consulted. I also have his translation of The Apostolic Fathers, and it is very good. Westcott was good, but is rarely consulted nowadays in the area of Greek, unless you are doing textual criticism, where his work with Hort must be addressed. (I have the two volume American edition of 1886.)
Ellicott (1819-1905) is outdated in the area of Greek, but I'm sure is a blessing in other areas. I don't have it and don't need it, though I understand it is available online.
Recent works
"
The significance of θεόπνευστος (vg.
divinitus inspirata). The form is passive and has the sense ‘God-breathed’.
Marshall, I. H., & Towner, P. H. (2004).
A critical and exegetical commentary on the Pastoral Epistles (793). London; New York: T&T Clark International.
θεόπνευστος (a biblical hapax) is a compound of the word for God, θεός, and the verb “breathe,” πνέω, using the first aorist stem πνευς-, with the verbal adjective ending -τος. The word may be properly rendered “God-breathed,” though under the influence of Vulgate
inspirata the more common, but somewhat less accurate, English rendering has been “inspired by God” (cf. 2 Pet. 1:21). If this is a passive verbal form, it indicates that scripture’s source is the breath of God, i.e., that scripture itself is a result of that action. If it is active, it indicates that scripture is filled with God’s breath and that it breathes out the Spirit of God. The latter was argued by Cremer in a later edition of his
Lexicon (cf. pp. 730–32 in contrast with the other position, p. 282).
But Warfield demonstrates that in patristic literature the word bears “a uniformly passive significance, rooted in the idea of the creative breath of God” (
Inspiration and Authority, 275; see further 245–96). He further indicates that this conclusion is confirmed by “the consideration that compounds of verbals in -τος with θεός normally express an effect produced by God’s activity” (281; see 281f. for a list of more than seventy-five such compounds; cf., e.g., θεοδίδακτος, “instructed by God,” 1 Thes. 4:9). He notes that this is in accord with “the Hebraic conviction that God produces all that He would bring into being by a mere breath” (286). Warfield’s study has proved to be so convincing that
BAGD list only his work in its bibliographic note on θεόπνευστος. all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
Knight, G. W. (1992).
The Pastoral Epistles : A commentary on the Greek text (446). Grand Rapids, Mich.; Carlisle, England: W.B. Eerdmans; Paternoster Press.
Word Bible Commentary on 2 Timothy 3:16
“θεόπνευστος, “God-breathed,” occurs only here in the Greek Bible, being found rarely in pre-Christian literature (MM, 287; E. Schweizer,
TDNT 6:453–55). It has generally been translated “inspired” (Vulgate, inspirate), but the niv translation “God-breathed” accurately reflects the etymology of the compound word (θεός, “God” + πνειν [aorist *πνευ(ς )-], “to breathe” + verbal adjectival ending -τος) and its meaning as asserting the divine origin of Scripture. It denotes not the manner of the inspiration of Scripture but rather its source. Typical of words formed with -τος, it is passive (“Scripture is God-breathed”) and not active (“Scripture emits God’s breath,” i.e., is inspiring; Robertson,
Grammar, 157–58, 1095; Moulton,
Grammar 1:222)”