Pseudo Philo Biblical Antiquities 10:7

Classical
6 And Israel passed over on dry land in the midst of the sea. And the Egyptians saw and went on to pursue after them, and God hardened their mind, and they knew not that they were entering into the sea. And so it was that while the Egyptians were in the sea God commanded the sea yet again, and said to Moses: Smite the sea yet once again. And he did so. And the Lord commanded the sea and it returned unto his waves, and covered the Egyptians and their chariots and their horsemen unto this day. 7 But as for his own people, he led them forth into the wilderness: forty years did he rain bread from heaven for them, and he brought them quails from the sea, and a well of water following them brought he forth for them. And in a pillar of cloud he led them by day and in a pillar of fire by night did he give light unto them.
Date: 50-120 C.E. (based on scholarly estimates) Source

Onkelos Numbers 21:19

Targum
16 And from there was given to them the well, which is the well that the Lord spake to Moses about, Gather the people together, and I will give them water. 17 Therefore sang Israel this song: Spring up, well; sing all of you to it. 18 The well which the princes digged, the chiefs of the people cut it, the scribes with their staves; it was given to them in the wilderness. 19 And from the time that it was given to them it descended with them to the rivers, and from the rivers it went up with them to the height, 20 and from the height to the vale which is in the fields of Moab, at the head of Ramatha, which looketh towards Bethjeshimon.
Date: 100-200 C.E. (based on scholarly estimates) Source

Notes and References

"... 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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