":::::Can we keep this neat and sequential? We have all had trouble with  approach to our queries. One of the most experienced editors in Wikipedia's history (not flattery, a matter of record) has come along and, mediating, indicated by a specific example how a line by line analysis of the contested passage should proceed. He can't waste all of his time in here, but I hope he can tarry a day or two and see if Michael can respond adequately, and in sequence, to the conditions 's words 'the Ebionites considered Simeon of Jerusalem a brother of Jesus   

Simeon of Jerusalem, Eisenman's evidence as cited by Michael
'As I said, Eisenman repeats himself, i.e. he makes the same point (Simon as Jesus' brother,' 

I am afraid only direct consultation of Eisenman is going to resolve this.   

'pp xxii, 143, 318, 324, 394, 416, 468-9, 607, 767, 779, 782, 843""'

p.xxii =Though Peter’s name has now become powerful, he may not be as historical as we think he is, and the role we attribute to him may possibily be an amalgam of that of several individuals by the same name, one a martyred ‘cousin’ of both Jesus and James and their reputed successor in Palestine, Simeon bar Cleophas.’

p.143‘It is possible that the Cephas being referred to in between the references to ‘Peter’ in Paul’s letters is another ‘Simon’ or ‘Simeon’ – the Simeon bar Cleophas mentioned above as Jesus’ first cousin. Just as Simon Peter in Scripture is represented as being the successor to Jesus, this Simon or Simeon is represented by early Church tradition as being the successor to James. He is also of the family of Jesus, Cleophas being specifically denoted as the uncle of Jesus.’

BUT

p.143 ‘As we proceed, it will probably transpire that this Cleophas is not the uncle of Jesus, but rather his father, and there are traditions that to some degree represent him as such. In John 19:25, for instance, he is represented as the husband of Mary and this is probably true’ etc.

p.318 ‘the picture in early Church sources of the words of James’ successor Simeon bar Cleophas, the ‘Rechabite Priest’, who rebukes those stoning James the Just.'

p.324 ‘the election of Simeon by universal consent as ‘Bishop’ of the Church’ .- the restriction to ‘Jerusalem’ this time dropped.’

p.394 ‘Eusebius . .when discussing the election of Simeon bar Cleophas to succeed James as ‘Bishop of the Jerusalem Community’ or ‘Second Bishop’ of the early Church. Since Jerusalem was by this time in ruins, it is difficult to see Simeon simply as second Bishop of Jerusalem. (Whether Simeon is the cousin germane of Jesus, as Eusebius puts it, or the second or third brother of Jesus – also ‘Simon’ or ‘Simeon’ – will be discussed later.)

p.416 ‘Eusebius retains Hegesippus’ internal references, even though at this point he does not enumerate what these sects were. He does in a later passage where his note about the election of Simeon bar Cleophas to succeed James for some reason triggers a discussion of Hegesippus’ life.’

pp.468-9 (a) ‘Suppose we were to say, as also concluded above, that by ‘Rechabite’ Eusebius was trying to same something similar to ‘Essene’, ‘Nazirite’, or ‘Ebionite’; then out of this band of Essene or Ebionite ‘Priests’, one, James’  ‘cousin’ and successor, Simeon bar Cleophas, emerged as the next ‘Bishop of the Jerusalem Community’ in Palestine (only, after the fall of the Temple and Jerusalem, there clearly was no ‘Jerusalem Community’ any longer to speak of).’

(b) ‘If we now superimpose the story of the stoning of Stephen from Acts upon the story of the stoning of James from Epiphanious and Eusebius, then Simeon Bar Cleophas or the Rechabite Priestly ‘witness’ becomes James’ (and presumably Simeon’s) ideological adversary Paul . . Paul takes the place of his opposite number, James’ successor in Palestine, Simeon bar Cleophas – the only difference being that while one approves the other disapproves of what was done.’

p.607 'There is no mention on this page of Simeon bar Cleop