shall one lay a burden on another, for then every one shall bear his own righteousness or unrighteousness.”[136] (_b_) _Particularism and Universalism._ Here we have a good example of the inconsistency of teaching already referred to. The traditional belief of the Jewish nation being the peculiar treasure of God asserts itself in spite of the broader outlook inspired by Hellenistic influence. The former attitude is seen, for example, in the Assumption of Moses i. 12, where Moses says to Joshua: “He hath created the world on behalf of His people.” In 2 (4) Esdras, again, we have the following: “But as for the other nations, which are descended from Adam, Thou hast said that they are nothing, and that they are like spittle; and Thou hast likened the abundance of them to a drop falling from a bucket. And now, O Lord, behold, these nations which are reputed as nothing lord it over us and crush us. But we, Thy people, whom Thou hast called Thy first-born, Thy only-begotten, Thy beloved, are given up into their hands. If the world has indeed been created for our sakes why do we not enter into possession of our world?” (vii. 56-59). But though other passages of similar import could be given from most of the books of this literature, the particularistic attitude is not the normal or usual one; far more frequent are those passages which express a wider universalistic view; one or two instances may be given: in 1 Enoch x. 21 it is said that “all the children of men shall become righteous, and all nations shall offer adoration and shall praise Me, and all shall worship Me”; in xlviii. 4 it is said of the Son of Man that “He shall be the Light of the Gentiles” (see also xi. 1, 2, xlix. 1, l. 2-5, xc. 30, xci. 14, Sib. Orac., iii. 702-726, Syr. Apoc. of Baruch xiv. 19, etc.); so, too, in the Testament of the Twelve Patriarchs, Levi ii. 11: “And by thee and Judah shall the Lord appear among men, saving every race of men.”