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To have read much of the Bible is to have read something about the exodus. Where it isn't lying on the surface, as in the argument for establishing the law (Exod. 20.2), the exodus is often an assumption without knowledge of which a reader will go astray.' It becomes a leitmotif whose theological-political significance echoes through the pages of the Bible. Joshua leads Israel through the parted waters of the Jordan into the promised land (Josh. 4) in a mirror image of the crossing of the Red Sea. Prophets have visions of a return from captivity : the new exodus, a mirror image of the old (Isa. 43.14-21; . And finally, even Jesus takes up the Mosaic mantle with new signs and wonders for a new generation wandering in yet 1. E.g.

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