Matthew 1:16, 18, 20, 21

He thus shows that the ancient covenant is temporary only, when He indicates its change; also when He promises that it shall be followed by an eternal one. For by Isaiah He says: "Hear me, and ye shall live; and I will make an everlasting covenant with you," adding "the sure mercies of David,"in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary [Tertullian Adv Marc 4 .1 .7 KROYMANN Aem., CCL 1(p.546, l.26) BP1]

Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, "Of the fruit of thy body will I set upon thy throne." What body is meant? David's own? Certainly not. For David was not to give birth to a son.  Nor his wife's either. For instead of saying, "Of the fruit of thy body," he would then have rather said, "Of the fruit of thy wife's body." But by mentioning his body, it follows that He pointed to some one of his race of whose body the flesh of Christ was to be the fruit, which bloomed forth from Mary's womb. He named the fruit of the body (womb) alone, because it was peculiarly fruit of the womb, of the womb only in fact, and not of the husband also; and he refers the womb (body) to David, as to the chief of the race and father of the family. [Tertullian Adv Marc 3.20.6,7 KROYMANN Aem., CCL 1(p.536, l.16) BP1]

I must, however, remind you that you ought to look into the contexts of the two passages. For there is immediately added the interpretation of Emmanuel, "God with us; "so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet's own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ, from the fact that Christ has enlightened the world. [Tertullian Adv Marc 3 12 2 KROYMANN Aem., CCL 1 (1954)(p.523, l.11) BP1]

Begin we, therefore, to prove that the Birth of Christ was announced by prophets; as Isaiah (e.g., ) foretells, "Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin shall conceive, and bear a son, and ye shall call his name Emmanuel" (which is, interpreted, "God with us"): "butter and honey shall he eat; ": "since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians." Accordingly the Jews say: Let us challenge that prediction of Isaiah, and let us institute a comparison whether, in the case of the Christ who is already come, there be applicable to Him, firstly, the name which Isaiah foretold, and (secondly) the signs of it which he announced of Him. Well, then, Isaiah foretells that it behoves Him to be called Emmanuel; and that subsequently He is to take the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians. "Now," say they, "that (Christ) of yours, who is come, neither was called by that name, nor engaged in warfare." But we, on the contrary, have thought they ought to be admonished to recall to mind the context of this passage as well. For subjoined is withal the interpretation of Emmanuel--"God with us" --in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. [Tertullian Adv Iud 9 § 1 KROYMANN Aem., CCL 2 (1954),(p.1364, l.6) BP1]

But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, "That which is born in her" (not of her) "is of the Holy Ghost."  But the fact is, if he had meant "of her," he must have said "in her; "for that which was of her, was also in her. The angel's expression, therefore, "in her," has precisely the same meaning as the phrase "of her." It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, "Jacob begat Joseph the husband of Mary, of whom was born Christ." But Paul, too, silences these critics when he says, "God sent forth His Son, made of a woman." Does he mean through a woman, or in a woman? [Tertullian De Carne Christi 20 § 1 2 KROYMANN Aem., CCL 2 (1954),(p.908, l.6) BP1]

Now, it will first be necessary to show what previous reason there was for the Son of God's being born of a virgin. He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? "Behold a virgin shall conceive and bear a son." Accordingly, a virgin did conceive and bear "Emmanuel, God with us." [Tertullian De Carne Christi 17.2 KROYMANN Aem., CCL 2 (1954),(p.904, l.14) BP1]