Eus. H. E. 5.13.4 Marcion is called ὁ λύκος Πόντικος.
On the Wikipedia article for the name Luca
Luca (pronounced "LOO-kah" also spelt Louca, Luka, Louka, Lucca) is a given name user predominantly for males, mainly in Italy, Germany and Romania. It is derived from the Latin name Lucas, which itself is possibly a translation of Ancient Greek Loukas (Λουκᾶς) meaning "(one) from Lucania" (an ancient region of southern Italy), or the name is derived from the Latin word "lux" (light). It may also come from the Latin word "lucus" meaning "sacred wood" (a cognate of lucere), or from another Greek word λύκος, lykos meaning "wolf". The name is common among Christians as a result of Luke the Evangelist. Similarly, the name Luka is also commonly found as a male given name in Eastern Europe and particularly the Balkans with the name sharing the same origin. Luca is also a Hungarian and Croatian female given name, but pronounced differently as "LOO-tsah" the equivalent of the English name Lucy.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
Kittel notes "In later later literature λύκος is often used for the false teacher or the one who corrupts the community (Mt. 7:15 is often quoted): Did. 16, 3; Ign. Ρhil. 2, 2; 2 Cl. 5:2 - 4, Just. Apol. 1.16, Dial. 35.3, 81.2). The anti-Marcionite concept of a 'gospel of the wolf' may be the poetic starting point for the idea.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
1 opposite, over against Com. P 2S5:23 : ܬܐ ܥܠܝܗܘܢ ܡܢ ܠܘܩܒܠ ܒܟܝܡ come at them from opposite GN. P Mt12:30 : ܡܲܢ ܕܿܠܵܐ ܗܘܵܐ ܥܲܡܝ܂ ܠܘܼܩܒܼܲܠܝ ܗ̱ܘܼ he who is not with me is against me. BT Sot 40a(8) : פסוקא לקבל פסוקא verse by verse antiphonally [lit. verse opposite verse]. (a) before (in space) BADan, Palmyrene, Qumran, Syr, JBA, LJLA. Dan3:3 : לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר facing the statue that PN erected. PAT2786:1.2 : bbʾ rbʾ ʿd nyqʾ dy qymʾ lqblh the great gate up to the Nike that stands opposite it. QumNJ 11::8:1 : תרעיא די לקובל היכלא the gates facing the sanctuary. BT Meg 12b(22) : אבא לקביל אלפא חמרא שתי my father drank wine in front of a thousand (people). (a.1) confronting Qumran. 4QEnc4..2 : לא יכלי֗ן֗ אנ֗ח֗נא ל֗מ֗ק֗[ם] לקו֗ב֗ל֗ . (b) at a defined place Syr. DeMundo 140:22 : ܐܪ̈ܒܥ ܪ̈ܒܘܢ ܕܐܣ̈ܛܕܘ<ܬ>ܐ ܝܬܝܪ ܚܣܝܪ܃ ܐܟܬܒܘ ܕܐܝܬܘܗܝ ܦܬܝܗܿ ܠܘܩܒܠ ܥܘܡܩܗܿ ܓܐܘܓܪ̈ܦܐ the geographers have recorded that its width at its deepest is 40,000 stadia more or less. (c) moving towards one's front JBA. BT BB 111a(37) : בר אנש דאתי לקיבלנא the person who is coming towards us. (c.1) + "face" : moving straight ahead, headlong JLAtg, Syr. TgO Gen49:4 : עַל דַאֲזַלת לִקבֵיל אַפָך הָא כְמַיָ because you went headlong like water. (d) by (as in x by y) Syr. ASLag 140:22 : ܦܬܝܗܿ ܠܘܩܒܠ ܥܘܡܩܗܿ its width by its depth (is more or less forty stadia).
or 'according to' i.e. the gospel according to Mark:
1 opposite, over against Com. P 2S5:23 : ܬܐ ܥܠܝܗܘܢ ܡܢ ܠܘܩܒܠ ܒܟܝܡ come at them from opposite GN. P Mt12:30 : ܡܲܢ ܕܿܠܵܐ ܗܘܵܐ ܥܲܡܝ܂ ܠܘܼܩܒܼܲܠܝ ܗ̱ܘܼ he who is not with me is against me. BT Sot 40a(8) : פסוקא לקבל פסוקא verse by verse antiphonally [lit. verse opposite verse]. (a) before (in space) BADan, Palmyrene, Qumran, Syr, JBA, LJLA. Dan3:3 : לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר facing the statue that PN erected. PAT2786:1.2 : bbʾ rbʾ ʿd nyqʾ dy qymʾ lqblh the great gate up to the Nike that stands opposite it. QumNJ 11::8:1 : תרעיא די לקובל היכלא the gates facing the sanctuary. BT Meg 12b(22) : אבא לקביל אלפא חמרא שתי my father drank wine in front of a thousand (people). (a.1) confronting Qumran. 4QEnc4..2 : לא יכלי֗ן֗ אנ֗ח֗נא ל֗מ֗ק֗[ם] לקו֗ב֗ל֗ . (b) at a defined place Syr. DeMundo 140:22 : ܐܪ̈ܒܥ ܪ̈ܒܘܢ ܕܐܣ̈ܛܕܘ<ܬ>ܐ ܝܬܝܪ ܚܣܝܪ܃ ܐܟܬܒܘ ܕܐܝܬܘܗܝ ܦܬܝܗܿ ܠܘܩܒܠ ܥܘܡܩܗܿ ܓܐܘܓܪ̈ܦܐ the geographers have recorded that its width at its deepest is 40,000 stadia more or less. (c) moving towards one's front JBA. BT BB 111a(37) : בר אנש דאתי לקיבלנא the person who is coming towards us. (c.1) + "face" : moving straight ahead, headlong JLAtg, Syr. TgO Gen49:4 : עַל דַאֲזַלת לִקבֵיל אַפָך הָא כְמַיָ because you went headlong like water. (d) by (as in x by y) Syr. ASLag 140:22 : ܦܬܝܗܿ ܠܘܩܒܠ ܥܘܡܩܗܿ its width by its depth (is more or less forty stadia).
2 in consideration of, because of OfAEg, BAEzra. Ezra4:16 : לָקֳבֵל דְּנָה חֲלָק בַּעֲבַר נַהֲרָא לָא אִיתַי לָךְ because of this you have no part in Transeuphratia.
3 according to OfAEg-informal, OfAEg, OfAPer, OfASam, OfAWest, Nabatean, CPA, Syr. TAD D1.17 b.7 : ואחריא לקבל חלקן 3 and the other things(??) according to (??) 3 parts. TAD B2.3 R.27 : הן מחר או יום אחרן דרגמן או בר זילה ירשה על ביתא זך ספרא זך הנפקי ולקבלה דין עבדי עמה if anytime in the future PN or a son of his sue you over that house, bring out this document and make a court case with him according to it. TAD C3.7 E.R.1. : [ס]פינה[ 1 ]רבה הי לקבל משחתה . TAD A4.5R.10 : יתי[דע] למראן לקבל זנה זי אנחנה אמרן . TAD A6.2 .23 : לקבל זנה זי המרכריא אמרן . SamPap.1..11 : לקבל זנה אסרא <זי> הקימו ביניהם according to this agreement that they have established between them. AbydLiW.1 : ʾsprn lqbl stryʾ zy kspʾ . LN:27b : ܠܩܒܘܠ܃ ܣܘܒܪܘ ܡܐ ܕܠܩܝܪܘܣ according (to the tune of): bear what is time's. (a) לקבלדך : accordingly, in consideration of that Jud. 5/6Hev 42..:9 : וקים לקבלדך it is valid according to that [i.e. what is stipulated in the document above].
4 conj.: inasmuch as OfAEg, BAEzra. TAD B3.10 R.17 : אנה ענני יהבתה ליהוישמע ברתי במותי ברחמן לקבל זי סבלתני ואנה ימין סב לא כהל הוית בידי וסבלתני I have willingly given it to my daughter Yehoyishma upon my death inasmuch as she supported me, I being elderly and unable to take care of myself, and she supported me. Ezra6:13 : לָקֳבֵל דִּי־שְׁלַח דָּרְיָוֶשׁ מַלְכָּא כְּנֵמָא inasmuch as king Darius sent as follows. (a) as much as, the same as OfAEg. TAD A4.7V.25 : ישתלח עליהום על אגורא זי יהו אלהא למבניה ביב בירתא לקבל זי בנה הוה קדמין word should be sent to them concerning the temple of the God YHW to build it in Fortress Yeb just as it had been built previously.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
"The priests, when entering upon their duties, received their share in the northern part of the Tabernacle, because this was near the seat of their activity. The section assigned to each division of the priesthood was furnished with an iron ring fastened to the floor, for the purpose of securing the animal designed for slaughter, and there were accordingly twenty-four openings in the wall where the knives used for slaughtering were kept. Bilgah alone received his share in the south, his ring being nailed down, and his wall-closet tightly sealed, as a punishment for the apostasy of a woman of that house by the name of Miriam, who, during the Greek dominion under Antiochus Epiphanes, had denied her faith and married a hipparch (Tos., Suk. iv. 28; Suk. 56b; Yer. Suk., end; "Rev. Et. Juives," xxxix. 54). It is further related that when the Greeks forced their way into the Temple, this woman beat her sandals upon the altar, crying: "Wolf, wolf [Λύκος, λύκος], thou hast swallowed the substance of Israel, but hast deserted us in the day of our need!"
Mark 1: 7 (RSV):
[7] And he preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie.
This may be for the Parallel-O-Maniacs out there but it does deserve further examination.
Secret Alias wrote:Kittel notes "In later later literature λύκος is often used for the false teacher or the one who corrupts the community (Mt. 7:15 is often quoted): Did. 16, 3; Ign. Ρhil. 2, 2; 2 Cl. 5:2 - 4, Just. Apol. 1.16, Dial. 35.3, 81.2). The anti-Marcionite concept of a 'gos[font=][/font]pel of the wolf' may be the poetic starting point for the idea.
This I somewhat agree with. You don't have to go any further than Greek language to explain this - nor should you. Where I differ with Kittel is on the phrase "later literature." That presumes many things unproven. I prefer to accept Matthew mid-2nd century, removing the need for verse 7:15 to be "later literature," but in fact part of the primary composition of that gospel. The other material mentioned is later, mid-3rd and 4th century by my reckoning.
The Sermon on the Mount in Matthew is a collection of bits drawn from elsewhere in the gospel (proto-Gospel he used, and the Marcionite) as well as other sources (as you know I suggest an early form of the Marcionite Antitheses was a source for much of Matthew's chapter 5). Verse 7:15 is no different, paralleling especially Matthew 24:11 (itself an insertion on a rewritten paragraph drawn no doubt from Mark 13:31/Matthew 24:23 source). My bible references Ezekiel 22:27, where Babylon's princes are called like wolves, immediately after saying Babylon's priests do violence to the Law and holy things. While I'm not at all convinced so common a phrase/analogy of wolves and sheep requires any LXX reference, it is worth noting that Matthew's Sermon is very much focused on defending the Law against the Antinomian "Gentile" Christians like the Marcionites, and Babylon was used as a reference for Rome in the NT (1 Peter 5:13, numerous places in Revelation). I also find it interesting that Matthew 7:15 is used as an introduction the good/sound and bad/unsound fruit tree saying so prominent Marcionite argument - another case of turning the Marcionite to serve the orthodox.
The false prophet theme is picked up in Acts 13:6, where a false prophet (and magician) is named Bar-Jesus, which we might construe as a thinly veiled reference to sectarian Christians (though he is said to be Jewish ... curiously this is the point where Saul mysteriously changes name in Acts to Paul). In 2 Peter 2:1 these false prophets are tied to sects (heresies - αἱρέσεις). The wolf theme is present again in Acts 20:29, where Paul speaks of a time to come when he is gone (so we are looking back here) to his successors when wolves will come among you (ie., the clergy) and not spare the flock. Acts and 2 Peter have in mind the Gnostic type heresies. John 10:11-16, written to counter Matthew, has Jesus say he is the true shepherd and others are hirelings who flee when the wolves comes - these words are said to cause divisions among Jews (verse 10:19); Jesus in this gospel represents that Gentile Christian opposed by Matthew, and he usurps the language.
It's an interesting topic. Not sure it goes far. Name calling and cutouts standing in for 2nd Christian rivals is par for the course in the NT books, across all sects. Fun stuff, but it could also just be coincidental, a legendary tradition prior to the title κατὰ Λουκᾶν that had no particular meaning. But hey that never stops us.
“’That was excellently observed’, say I, when I read a passage in an author, where his opinion agrees with mine. When we differ, there I pronounce him to be mistaken.” - Jonathan Swift