Thanks for your comments. Although it seems a little futile and time consuming, knowing what one cannot say in a language is part of how we naturally learn languages. This thread is just such an attempt at that sort of futility.
Neither κρατῶ nor ἀλείφω take double accusatives in the Koine period. The first one κρατῶ is used in Modern Greek in the sense of "keep" (sth in some position or state). "Keep" seems like such a general all-purpose word in English, but it is actually one of the most difficult words to translate into Koine Greek. It needs to be expressed differently in different circumstances. To convey that meaning of "keep", we need to look at the bigger picture of what is happening - we need to see that the door, for example, is open and not shut that there might be forces, which would tend to close it. To compose in the style of the extant literature, κρατῶ needs to stay in small focus, so there is need for a larger syntactic construction to give a larger focus of attention.
Luke does that with a τοῦ μὴ + inf. at 24 and 16 Οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. - a metaphorical use of an image of somebody putting their hands over somebody else's eyes ("Guess who I am."). Reading that by translating as "keep" - "keeping their eyes (closed)" - would be a little misleading because Greek doesn't have a simple word for our "keep". There is a similar example with ἵνα μὴ + subj. in Revelations 7:1. Such a circuitous expression of meaning could be avoided if there was a handy word for "keep" in Greek that had two accusatives following, but it doesn't. One of reasons is that κρατῶ is small picture, a personal and direct action at this period and another is that English was not their native language, so they didn't feel the need to have a word that functions like "keep".
The prepositional phrase ἐν τῇ δεξιᾷ αὐτοῦ in ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ in Revelations 2:1 - the verse of honour in this thread is most probably ad-verbphrasal rather than simply adverbal. There are two reasons for my thinking that. The first is that are that the word order is changed to (presumably) force an adverbial rather than ad-verbphrasal use for (ἐν) δόλῳ in καὶ συνεβουλεύσαντο ἵνα τὸν Ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν. at Matthew 26:4, and its synoptic parallel αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν at Mark 14:1. The second is that the +acc. (gen. in Luke) is non-optional for this verb. In cases where the accompanying acc is non-optional the verb phrase is modified rather than just the verb.
Even though the Modern Greek usage is with two accusatives, this thread is titled "two elements", not "two accusatives" because there are a number of constructions possible with the accusative and genitive. Another interesting point is that in some cases, κρατῶ is used somewhat as a synonym of ἅπτομαι - but that is at the other side of the spectrum of its meanings, far from the meaning "keep" that I am mainly going on about here.
ἀλείφω is used regularly +acc. (strong) of what (or who) is smeared onto +dat. (weak) of what what (or who) is smeared onto is smeared with. The phrase about painting expressed with the accusative and dative is unremarkable.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)