LOL!!!
In his human nature, of course! We know that He "took on" human nature using Mary's "flesh." That's all we know. God did not need to be a demigod "zygote" in order to take on human nature, nor is there any evidence that He "toucher" Mary's egg.
So, what were Adam and Eve to God? Were they not His creation, His tools, to use as He sees fit? Is it "demeaning" to be a "suitable vessel" for a woman, singled out by Nog Himself, to carry Incarnate God in the form of a Child? Is it "demeaning" that God uses us as He sees fit, even as "immaculate incubators", if you will?
And she carried the Child to term and gave birth to Him, and as such she is truly the Theotokos, the bearer of God, as the Church correctly calls her, and He, God, is her Child, and she His Mother. The only begotten of Father, and God, and the only-begotten of Mary, and as such her Son, by His will and miracle. Which part do you find "offensive" in all this?
With regards to his lineage, Jesus was a Jew, because His Mother was a Jew, and as such both were related to Abraham, as all mankind is related to Adam and Eve, even to Abraham, through our humanity. For, as different and varied as we may be, each and every one of us is by nature, i.e. essence, human and as such related to each other.
Just as we cannot share human and animal nature, we cannot share divine and human nature. Jesus did not "fuse" by some genetic acrobatics of human haploids and divine genetics into a demigod. Incarnation is not mixing, and fusing, but joining, seamlessly, without confusion and mixing as the Ecumencial Council declares. It is God's Mystery and a true miracle. Not genetics.
He used the flesh of what you derogatively call "immaculate incubator" to become man (i.e. incarnation), unlike any other child. Zygotes are not "incarnated" spirits, P-Marlowe. Our spirits do not pre-exist us in flesh, as Gnostic heresy teaches. To speak of Mary's pregnancy as something "natural;" or even "logical" is not just heresy, but outright fantasy as I said before, and I am apalled that some in the Protestant community would even consider such "possibilities."
You didn't answer any of my questions.
“and as such she is truly the Theotokos, the bearer of God,”
To be accurate, she was the bearer of the Logos, the Word, that became flesh, not God. It was not the triune God but the second person of the Trinity that assumed human nature, body and soul. His divine nature did not become flesh, it was perfect and complete and nothing could be added to it or taken from it. The incarnation was a “personal” act; the person of the Son of God became incarnate, not his divine nature. In speaking of the incarnation in distinction from the birth of the Logos, His active participation in this historical fact is stressed, and His pre-existence is assumed. It is impossible to speak of the incarnation of one who had no previous existence.
The Word becoming flesh does not mean He ceased to be what He was before. His essential being was exactly the same as before and after the incarnation. John 1:14, “the Word became flesh” does not mean that the Logos changed into flesh, and thus altered His essential nature, but simply that He took on that particular character, that He acquired an additional form, without in any way changing His original nature He remained the infinite and unchangeable Son of God.
The incarnation was an act of each of the divine persons, God, Matt. 1:20, Luke 1:35, John 1:14, Acts 2:20 Rom. 8:3, Gal. 4:4, Phil. 2:7. It was according to the eternal plan, the good pleasure of God in eternity past. The important element in connection with the birth of Jesus was the supernatural operation of the Holy Spirit, for it was only through this that the virgin birth was possible, Matt1:18-20, Luke 1:34-35, Heb. 10:5. Thus He, the Holy Spirit, was the efficient cause of what was conceived in the womb of Mary, and Jesus assumed His human nature from the substance of Mary, not merely resembling our nature but derived from the same stock as ours, and the person who was born was not a human person but the person of the Son of God, who as such was not included in the covenant of works and was in Himself free from the guilt of sin. The Holy Spirit sanctified the human nature of Jesus in its very inception, and thus kept it free from the pollution of sin, not only in its conception but throughout the life of Jesus. John 3:34, Heb. 9:14.