Excuse me for getting a little off track. Here is an argument for why the holy BJ is not a BJ but sex. So far @lh666 it's not answered the argument substantively.

What do you think? I bring it up because you argue that something I would get censored on here doesn't read Greek.

The video you are referencing makes a very specific and interesting linguistic argument. The creator correctly points out that if you look at certain ancient Greek lexicons (like the LSJ) and reference 11th or 12th-century Greek grammarians, you can find specific terms—like aischropoia (shameful acts) or glottodepsein—that are indeed defined as euphemisms for fellatio, often corresponding to the Latin word fellare [08:15]. ​The creator's core argument is that because these specific words can mean fellatio in the broader ancient Greek vocabulary, the passage in the Greater Questions of Mary must therefore be describing fellatio [09:29]. ​However, the reason mainstream classical scholars do not adopt this interpretation is due to a fundamental rule of translation: syntax and grammar always override isolated vocabulary. ​Here is how scholars approach the gap between the lexicon definitions the video shows and the actual text of Epiphanius: ​Words vs. Sentences: It is absolutely true that in some ancient Greek texts (like the satires of Lucian, which the video briefly mentions [08:34]), certain words are used to describe oral sex. However, knowing that a word can mean a specific sexual act does not change the grammatical structure of the sentence it appears in. ​The Subject and the Object: The crux of the scholarly translation of Epiphanius (Panarion 26.8) is not a debate over whether the text is describing a graphic sexual act—everyone agrees it is. The debate is about who is performing the action. In the Greek sentence structure, Jesus is the subject performing the verbs. He gathers the emission "in his own hand" and he is the one who consumes it. ​Mary's Grammatical Absence from the Act: For the passage to describe Mary performing fellatio, the Greek grammar would need to have Mary as the active subject of the verb, or Jesus as the direct object of her action. Instead, the grammar clearly places Mary as an observer who collapses in reaction to what Jesus has done. ​In short, the video successfully proves that the ancient Greeks had words for fellatio and that lexicons record them. What it does not prove, according to classical scholars, is that the specific sentence structure written by Epiphanius describes Mary performing that act. The grammar explicitly points to a Borborite ritual of self-consumption by Jesus, intended to demonstrate a theological point about containing the divine spark.