Texts in Conversation

Pseudo-Philo and 1 Corinthians reflect a Jewish midrash that the well mentioned in both Exodus and Numbers followed Israel. Though absent from the Torah, the tradition reshapes the story into a moving miracle that Paul then connects to Jesus.
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2500 BCE
1000+ CE

Pseudo Philo Biblical Antiquities 10:7

Classical
6 Israel crossed over on dry land in the middle of the sea. The Egyptians saw and went on pursuing them, and God hardened their minds, and they did not realize that they were entering the sea. So while the Egyptians were in the sea, God commanded the sea once again and said to Moses, “Strike the sea once more.” And he did so. The Lord commanded the sea, and it returned to its waves and covered the Egyptians and their chariots and their horsemen, to this day. 7 But as for his own people, he led them out into the wilderness. For forty years he rained bread from heaven for them, and he brought them quail from the sea, and he brought out for them a well of water that followed them. In a pillar of cloud he led them by day, and in a pillar of fire by night he gave them light.
Date: 50-120 C.E. (based on scholarly estimates)

1 Corinthians 10:4

New Testament
1 For I do not want you to be unaware, brothers and sisters, that our fathers were all under the cloud and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they were all drinking from the spiritual rock that followed them, and the rock was Christ. 5 But God was not pleased with most of them, for they were cut down in the wilderness.
Date: 55-57 C.E. (based on scholarly estimates)
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Notes and References

#4912
"... although Josephus mostly explains the biblical description of miracles in his wilderness narrative, in the case of the water from the rock he enhances the features of the παράδοξον. He upholds his description by referring in an editorial remark to the interpretation of a writing from the Temple. The authority of that writing would justify the description of the episode as a miracle in the eyes of Josephus’s non-Jewish audience. But Josephus’s editorial comment may also address a Jewish audience: in so doing, Josephus would reaffirm the correct interpretation of the passage against alternative contemporary interpretations such as the tradition of the travelling rock or well attested in 1 Corinthians 10:4 and Pseudo Philo, Biblical Antiquities 10.7, as well as in rabbinic literature ..."

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