apocalyptic genre and historicity: Matt. 27:51b-53
— Michael Licona, Roundtable [2012:74].
 And I call for help to the eternal maidens who eternally attend to all sufferings among mortals, the dread, far-striding Erinyes, asking them to learn how my miserable life is destroyed by the Atreidae.  And may they seize those wicked men with most wicked destruction, just as they see me [fall slain by my own hand, so slain by their own kin may they perish at the hand of their best-loved offspring]. Come, you swift and punishing Erinyes, devour all the assembled army and spare nothing!
καλῶ δ᾽ ἀρωγοὺς τὰς ἀεί τε παρθένους
ἀεί θ᾽ ὁρώσας πάντα τἀν βροτοῖς πάθη,
σεμνὰς Ἐρινῦς τανύποδας, μαθεῖν ἐμὲ
πρὸς τῶν Ἀτρειδῶν ὡς διόλλυμαι τάλας,
καί σφας κακοὺς κάκιστα καὶ πανωλέθρους
ξυναρπάσειαν, ὥσπερ εἰσορῶσ᾽ ἐμὲ
αὐτοσφαγῆ πίπτοντα, τὼς αὐτοσφαγεῖς
πρὸς τῶν φιλίστων ἐκγόνων ὀλοίατο.
ἴτ᾽, ὦ ταχεῖαι ποίνιμοί τ᾽ Ἐρινύες,
γεύεσθε, μὴ φείδεσθε πανδήμου στρατοῦ:
 ἐπὶ δὲ τῆς Λευκαδίας νεώς, ἣ περὶ τὴν ὁλκάδα κατέδυ, Τιμοκράτης ὁ Λακεδαιμόνιος πλέων, ὡς ἡ ναῦς διεφθείρετο, ἔσφαξεν ἑαυτόν, καὶ ἐξέπεσεν ἐς τὸν Ναυπακτίων λιμένα.The word σφάζω sphazo “slaughter” is used of killing with a knife. In sacrifice it involved slashing the throat of the victim and letting the blood pour out into a bowl. In Homer the verb σφάζω sphazo is used in contexts where eating the animals was a part of the scenario. In Homer’s Iliad Book 1:459 a scene is depicted where the animals are sacrificed and then the meat is roasted and eaten. The act of eating and drinking is a part of the scenario. Other places in Homer (Od. 1:92, 9:46, 23:305) the slaughter σφάζω sphazo of livestock is mentioned and the consumption, feasting on the meat with wine is assumed without any explicit mention of eating. In these contexts the slaughter σφάζω sphazo of livestock invokes the feasting scenario, there is no need to specifically spell out that eating took place.
 On board the Leucadian which went down off the merchantman, was the Lacedaemonian Timocrates, who killed himself when the ship was sunk, and was cast up in the harbor of Naupactus. — Richard Crawley?
Rev. 6:4 And out came another horse, bright red; its rider was permitted to take peace from the earth, so that men should slay one another; and he was given a great sword. RSV
Rev. 6:4 καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, καὶ τῷ καθημένῳ ἐπ᾿ αὐτὸν ἐδόθη αὐτῷ λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν καὶ ἐδόθη αὐτῷ μάχαιρα μεγάλη.
Jude 5Ἰησοῦς is a difficult reading. So difficult that a number of textual scholars rule it out as impossible. The difficulty is christological in nature. The scholars who find it unacceptable assume that the referent of Ἰησοῦς must be Jesus the man, rather than the eternal Son/Word. The Apostle Paul asserts that ἡ πέτρα δὲ ἦν ὁ Χριστός "the Rock was Christ" but not ἡ πέτρα δὲ ἦν ὁ Ἰησοῦς "the Rock was Jesus" and there in is the major christological obstacle, affirmation of Jesus the man as per-existent.
[ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας
[the] Lord, after saving a people out of the land of Egypt
Ιησους λαον εκ γης Αιγυπτου σωσας
Jesus, who saved a people out of the land of Egypt
LXX. often present proper names in different forms from the Hebrew, and with wide variations among the MSS. These differences are passed by without comment, unless required for some special reason, e.g. where it seems probable that a different name altogether from the Hebrew is intended.
— R. Ottley Vol. 2 Page 136.
Luke 3:23 Και αυτος ⸀ην Ιησους ⸂αρχομενος ωσει ετων τριακοντα⸃, ων ⸂υιος, ως ενομιζετο⸃, Ιωσηφ του Ηλι 24 του Μαθθατ του Λευι του Μελχι του Ιανναι του Ιωσηφ —SBLGNT
Luke 3:23 και αυτος ην ο ιησους ωσει ετων τριακοντα αρχομενος ων ως ενομιζετο υιος ιωσηφ του ηλι 24 του ματθατ του λευι του μελχι του ιαννα του ιωσηφ — Byz Textform Robinson-Pierpont
Luke 3:23 και αυτος ην ιησους αρχομενος ωσει ετων τριακοντα ων υιος ως ενομιζετο ιωσηφ του ηλει 24 του μαθθαθ του λευει του μελχει του ιανναι του ιωσηφ — Tischendorf
In Luke’s genealogy, 3:23–38, only two names occur without the article, Jesus and Joseph (3:23). These are marked as salient, since they have no article even though both are Discourse-old (3:21, 1:27). Here Jesus and Joseph are salient at PARAGRAPH level, i.e. throughout the whole genealogy, strongly suggesting that this is Joseph’s lineage being listed.