Proof that the Ebionites were Originally Called 'Tzebionites'

Robert McQueen and almost every other author of a book on the subject of Irenaeus have reported that Irenaeus went from Asia Minor to the south of France to Rome. Yet none have been able to make sense of WHY Irenaeus went to live among the Celts. They just report that he did.

I can't help but see it as coincidence that Irenaeus' Against the Heresies Book One has a lengthy report emerging from the Celtic region of Gaul which mentions specific knowledge of the heretics of Mark from an on the ground witness.

Irenaeus went to the south of France to combat the influence of Mark in the same way that Demetrius went to Alexandria and we see Serapion fighting 'those of Mark' in Antioch. This was a world wide war against the influence of the founder of Christianity in order to make way for a new Imperially inspired cultus.

We should start at the beginning and read Eusebius' report on Serapion as if the same struggle we see continuing in Alexandria regarding whether the Gospel of Mark was really 'Peter's gospel' or was written wholly on Mark's authority.:

It is probable that others have preserved other memorials of Serapion's literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship

What does 'Jewish will worship'(ἐκπεπτωκότα ἐπὶ τὴν ᾽Ιουδαϊκὴν ἐθελοθρησκείαν) mean? The word ἐθελοθρησκεία occurs for the first time in Col. ii. 23, and means there an “arbitrary, self-imposed worship” (Ellicott), or a worship which one “affects” (Cremer).

I have always argued that 'Ebion' of the 'Ebionites' was a corruption of tzebion i.e. 'his will.' The word appears in the Aramaic Lord's prayer. The point of course is that the 'Ebionites' were indistinguishable from the Marcionites insofar as that sect also understood its members to be slaves 'sold' or 'redeemed' from one master (the Creator) to another god (the Father).

You have to understand Judaism in terms of traditional legal 'bondage' (think St. Paul) to see how the Marcionites appealed their message to proselytes already under one law and one bondage in favor of another.