aganakteō

The standard reference works converge on the sense: BDAG gives "to be indignant against what is assumed to be wrong, be aroused, indignant, angry"; Louw-Nida place it in the moral-and-ethical domain (88.187), distinguishing it from generalized ὀργίζομαι/ὀργή by its moral-outrage nuance, reactive anger at a perceived wrong. LSJ preserves the fuller history, from a primary physical sense (Hippocrates on cold-irritated skin; Plutarch on fermenting wine; Plato, Phaedrus 251c, of the soul that "boils and frets") to the settled emotional sense. In classical prose the emotional sense dominates: Plato uses it of resistance to death, the Attic orators as a forensic staple for outrage at wrongdoing, and Aristotle makes ἀγανάκτησις a technical moral term, essentially νέμεσις, the virtuous pain at undeserved good fortune (Rhetoric 2.9; cf. Konstan, The Emotions of the Ancient Greeks). The Septuagint reserves the verb for elevated, chiefly divine indignation (Wisdom 5:22; 4 Maccabees 4:21), never using it to render a specific Hebrew wrath-verb, which marks it as a cultivated literary word rather than a translation-equivalent. In the New Testament the seven verb occurrences are almost all critical (jealous disciples, hostile priests, an indignant synagogue ruler), the exception being Mark 10:14, where Mark alone applies it to Jesus; the parallels at Matthew 19:14 and Luke 18:16 omit the emotion, part of a wider pattern (with Mark 3:5; 1:41 variant) in which Matthew and Luke soften Mark's portrayal of Jesus' affective intensity (Marcus, Yarbro Collins, France; Johnson, "Anger Issues," NTS 63 [2017]). The cognate noun ἀγανάκτησις is recast as a virtue of godly grief at 2 Corinthians 7:11 (Thrall, Harris).