There are a number of Biblical passages where the wording or grammar in some way align with, and so to some degree support, Trinitarianism. I've documented some of them already in many of the blogposts in this Blog. But, as I have time, I want to start gathering some of them in this blogposts.
I've documented one of them in my blogpost here:
The Holy Spirit Contradicts the Accidence of Personality
1 Thess. 3:11
2 Thess. 2:16-17
Rev. 22:1-4
Regarding 1 Thess. 3:11:
Alford's Commentary states:
...κατευθύναι] not infinitive, but third person singular optative aorist. It certainly cannot be passed without remark, that the two nominatives should thus be followed, here and in 2Thessalonians 2:16, 2Thessalonians 2:17, by a singular verb. It would be hardly possible that this should be so, unless some reason existed in the subjects of the verb. Mere unity of will between the Father and the Son (Lünem.) would not be enough, unless absolute unity were also in the writer’s mind. Athanasius therefore seems to be right in drawing from this construction an argument for the unity of the Father and the Son...
...It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in 2Th 2:16, 17, the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer (1Th 5:23; 2Th 1:11; 2:16; 3:5, 16) [Bengel]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (Ro 1:10; 15:32) [Edmunds]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.
...And our Lord . . .—An important theological passage. From the use of the singular in the verb “direct” (which of course the English cannot express), some divines argue in favour of the Catholic doctrine of “homoüsion,” or substantial unity of the Son with the Father: it must not, however, be too strongly pressed, or it might otherwise lead to the false notion of a personal unity between Them. Nevertheless, we may admit that the prayer (or, rather, wish) implies the equality of the two Persons, and that it would have been inconceivable for a Catholic Christian to have used the verb in the plural. (See 2Thessalonians 2:17.)
...καὶ ὁ κύριος ἡμῶν Ἰησοῦς] This addition (comp. 2 Thessalonians 2:16-17), particularly with the following κατευθύναι, which is to be understood as the third person singular optative aorist, not as the infinitive (see Winer, ed. 5, p. 383), might appear strange. But, according to the Pauline view (comp. Usteri, Lehrbegr. p. 301), Christ, exalted to the right hand of the Father, takes part in the government of the world, and orders everything for the promotion of His kingdom. And, inasmuch as His will is not different from the will of God, but identical with it, the verb in the singular is suitable...
1 Thessalonians 3:11. κατευθύναι (optative), as already (Acts 16:8-10; Acts 17:1). The singular (cf. II., 2 Thessalonians 2:16-17) implies that God and Jesus count as one in this connection. The verb is common (e.g., Ep. Arist., 18, etc.) in this sense of providence directing human actions.
...direct our way unto you] Lit., make straight. This verb is rendered “guide our feet into the way of peace” in Luke 1:79; 2 Thessalonians 3:5 gives the only remaining example of it in the N.T. It is frequent in the Septuagint; see, e.g., Psalm 37:23, “The steps of a good man are ordered (Greek, directed) by the Lord; and He delighteth in his way.” Perhaps this verse of the Psalm was running in the Apostle’s mind.
It is notable that the Greek verb of the prayer is singular, though following a double subject; similarly in 2 Thessalonians 2:16-17 (comp. the Salutation, ch. 1 Thessalonians 1:1). For Christ is one with the Father in the prerogative of hearing and answering prayer. This belief was derived from our Lord’s own teaching: see John 5:17; John 5:19; John 10:30; John 10:38; John 14:13-14; Matthew 28:18—“I and the Father are one … If ye shall ask Me (R. V.) anything in My name, I will do it,” &c.
The prayer of 1 Thessalonians 3:11 has its goal in 1 Thessalonians 3:13. “Our Lord Jesus” is He whose “coming” Paul and his readers are looking for. And He, together with the Father, is desired to “direct” the Apostle’s steps to Thessalonica, with the aim, ultimately, of furthering their preparation for His coming (comp. ch. 1 Thessalonians 5:23; also 1 Thessalonians 1:10).
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