_The Hebrew word_ עלמה _is truly rendered_ a Virgin, _as it is translated by the LXX._ [η παρθενος] _who well understand the sense of it, in this and other places, where we meet with it; as also doth the Chaldee Paraphrast thus understand it, and the Syriac, Arabic, and vulgar Latin versions: and this sense agrees with the grammatical construction of the word, which is derived from_ עלם abscondit, _and it alludes to the custom used among the Jews of keeping their virgins concealed till they were married; therefore as a learned writer well observes_, עלמה Notat statum solitarium domi delitescentium ideoq; cælebum & virginum; _and in those two places, in which it is objected by the Jews, that the word does not signify_ a virgin, _but a_ young woman, _namely, Prov._ xxx. _19 and Cant._ vi. _8. In the former, as one observes_, Promptissimum est intelligere vincula amoris quibus virgo incipit adstringi futuro sponso suo; _and therefore it may be understood of a virgin, in the literal sense of the word. Vid. Cocc. Lexic. in Voc. The LXX. indeed, render it_, ανδρος εν νεοτητι, _and the vulgar Latin version_, Viri in adolescentia; _but the Chaldee Paraphrast renders it_, Viri in virgine. _And as for the later scripture, in which it is said, there are_ threescore queens, and fourscore concubines, and virgins without number, _it is plain, the word_ virgins _is not opposed to_ young women, _for such were many of them that are called_ queens and concubines, _but to persons defloured; therefore we may conclude, that the word always signifies a virgin, and therefore is rightly translated in the text, under our present consideration_. Footnote 128: _So the word is properly rendered by the Chaldee Paraphrast._ Footnote 129: _See Joseph. Antiq. Lib. XVIII. cap. 1. & Lib. XX. cap. 2. & de Bell. Jud. Lib. II. cap. 6._ Footnote 130: Βασιλειαν ο καιρος, ανεπεισθε. Footnote 131: _Vid. Sueton in Vespas. Percrebuerat oriente toto, ventus & constans opinio, esse in fatis; ut eo tempore Judea, profecti, rerum potirentur; & Tacit. Histor. Lib. V. Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore ut valesceret, Oriens, profectiq; Judea rerum potirentur._ Footnote 132: _See Lightfoot’s works, Vol. I. Pag. 765, 766._ Quest. XXXVIII., XXXIX., XL. QUEST. XXXVIII. _Why was it requisite that the Mediator should be God?_ ANSW. It was requisite that the Mediator should be God, that he might sustain and keep the human nature from sinking under the infinite wrath of God, and the power of death, give worth and efficacy to his sufferings, obedience, and intercession; and so satisfy God’s justice, procure his favour, purchase a peculiar people, give his Spirit to them, conquer all their enemies, and bring them to everlasting salvation.