A group of Christians alleged that the nāsūt (human nature) together with the lāhūt (divine nature) is like a signet-ring and the wax: the ring impresses its design upon the wax, and when it is withdrawn nothing of the ring remains except the trace of its imprint.

Abū al-Ḥasan Ibn al-Zāghūnī and his companions said:

The Christians also disputed about the hypostases. One faction said they are substances; another that they are properties; a third that they are attributes; and yet another that they are persons. In their doctrine the Father is the all-encompassing essence that contains the hypostases, the Son is the Word that became united at the inception of the Messiah, and the Spirit is life itself. They are unanimous that this union is an attribute of action, not an attribute of essence.

They added:

Their statements concerning the union differ widely. Some asserted that the union means that the Word—which is the Son—indwelt the body of the Messiah, and it is said that this is the opinion held by most of them.

Another group maintained that the union is mixture and commingling.

Some of the Jacobites claimed that the Word of God was transformed into flesh and blood through this intermixture.

Many Jacobites and Nestorians declared that the union is that the Word and the human nature blended and mingled, as water mixes with wine and fuses with it, and likewise as wine mixes with milk.

Still another group said that the union is that the Word and the human nature became one single edifice—one temple.