—the Son—in Jesus, son of Mary; and that once the union took place he became a Messiah possessed of both lāhūt (divinity) and nāsūt (humanity): he was carried in the womb, born, reared, slain, crucified, and buried.

They next mentioned (1) the Jacobites, the Nestorians, and the Melkites. Those who transmit their doctrines relate that they differed over the Word that was delivered to Mary—peace be upon her.

One faction said: The Word indwelt Mary by way of mingling, just as (2) water mixes with milk and blends into it.

Another faction said: It entered Mary without mingling, [just as a person’s image appears in a mirror or other polished bodies without actually blending with them].

(3) A group of Christians claimed that the divinity together with the humanity is like a signet-ring with wax: it impresses its engraving, yet nothing of the ring itself remains except its imprint.

These same authorities (4) then reported further on their doctrine of union, similar to what the earlier narrators had cited, saying that their statements about union are (5) mutually divergent.

Some of them alleged that union means that the Word, which is the Son, indwelt the body of the Messiah; (6) this, it is said, is the position held by most of them.

Others claimed that union is a matter of mixture and fusion.

Some among the Jacobites said: It is that the Word of God was transformed into flesh and blood through union.

Many of the Jacobite Nestorians maintained that union is that the Word and the humanity