abolish the sacrifices rather than substituting for them; thus it is unlikely that it contained the same institution of the Eucharist as practiced by Nicene orthodox Christianity. However, scholars have yet to reach a consensus over the sacrificial significance of Jesus' mission as depicted in the Ebionite gospel. Vegetarianism The change in wording of the gospel text from "locust" (akris) to "cake" (egkris) for John the Baptist's diet (13.4) has been interpreted as evidence of Jewish vegetarianism. However, the association of the diet of John the Baptist with vegetarianism has been questioned. Epiphanius gives no indication of concern for vegetarianism in this part of the Gospel text, and it may instead be an allusion to the manna in the wilderness of Exodus 16:31 and Numbers 11:8, or, according to scholar Glenn Alan Koch, to 1 Kings 19:6 where Elijah eats cakes in oil. Further evidence has been found in the quotation based on Luke 22:15 (22.4), where the saying has been modified by insertion of the word "flesh" to provide a rationale for vegetarianism. The immediate context of the quotation suggests that it may be closely related to a Clementine source, the Journeys of Peter. Reading from the same source, Epiphanius states that the Ebionites abstained from "meat with soul in it" (15.3), and he attributes this teaching to Ebionite interpolations "they corrupt the contents and leave a few genuine items". Due to the close association of this saying with the Clementine literature of the 3rd and 4th century, the earlier practice of vegetarianism by the 2nd-century Ebionites known to Irenaeus has been questioned. The strict vegetarianism of the Ebionites known to Epiphanius may have been a reaction to the cessation of Jewish sacrifices and a safeguard against the consumption of unclean meat in a pagan environment. Relationship to other texts Epiphanius incorrectly refers to the gospel in his possession as the Gospel of Matthew and the gospel "according to the Hebrews", perhaps relying upon and conflating the writings of the earlier Church Fathers, Irenaeus and Eusebius, respectively. His 4th century colleague Jerome remarks that the Nazarenes and Ebionites both used the Gospel of the Hebrews, which was considered the original Matthew by many of them. Jerome's report is consistent with the prior accounts of Irenaeus and Eusebius. The relationship between the Gospel of the Ebionites, the Gospel of the Hebrews, and the Gospel of the Nazarenes remains unclear. All