The ubiquitous copulative particle και (kai) simply means "and" or "also". It's the most frequently occurring word form in the New Testament with 9224 appearances (the closest runner up is ο, o, the masculine singular definite article annex neutral relative pronoun, which occurs 3316 times). This comes down to 1.16 times per verse, so we understandably don't offer a concordance list for this word.

And και (kai) is altogether not very exciting either. It's mostly used to tie words or statements together in much the same way as does our English word "and" but on occasion it's used to stress addition (Mark 10:26: who then can be saved?) or add emphasis (Matthew 8:33: they told all things and in particular of the demoniac).

Another particle of simple conjunction is τε (te), which does and means pretty much the same as και (kai) and even occurs in tandem with it. Whether this curious combination carries actual information or is rather cosmetic or dramatic of nature isn't quite clear, which in turn demonstrates that it probably is.

Together with the enclitic particle τοι (toi), which means "to you!", our word και (kai) forms the particle καιτοι (kaitoi), meaning something like "and you note!" or "and mind you" (Hebrews 4:3 only).

In additional combination with the enclitic particle γε (ge), which is a basic emphatic, the word καιτοιγε (kaitoige) means the same as καιτοι (kaitoi) but with added emphasis (John 4:2 and Acts 14:17 only).

Our particle και (kai) combined with the particle περ (per), which denotes entirety, forms the conjunction καιπερ (kaiper), meaning "though indeed" or "although". This word occurs 5 times; see full concordance.

Whether by convenient accident, design or a combination of both, the adjective καινος (kainos), means "new". The more familiar word for new is νεος (neos), which makes our adjective look like a combination of words that denote newness. The difference between καινος (kainos) and νεος (neos) is that the latter tends to express more of the same whereas the former expresses qualitative newness or novelty.

Our word may be used to denote newly produced items (wineskins: Matthew 9:17; garments: Luke 5:36), newly introduced teachings (Mark 1:27), newly issued commands (John 13:34) or new-and-improved things (a new song: Revelation 5:9; the new creation: 2 Peter 3:13). It altogether appears 44 times; see full concordance.

The verb καινιζω (kanizo), meaning to renew, isn't used on its own in the New Testament, but from it come:

The verb καινοω (kainoo), also meaning to renew, likewise doesn't occur on its own in the New Testament, but from it come:

The verb κνηθω (knetho) means to scratch in response to an itch, particularly of a wound or sore. Figuratively, our verb means to be irritated, or to react to something irritating (or itchy, provocative, tickling), which is how it is used in the New Testament (in 2 Timothy 4:3 only). This verb κνηθω (knetho) is a later form of the classical verb κναω (knao), and stems from a modestly attested Proto-Indo-European root "kneh-", to scratch or scrape.

The verb κναπτω (knapto), also spelled γναπτω (gnapto), means to card, and carding is a mechanical process that disentangles, cleans, bleaches or dyes fleece so that it can be spun into wool. It's obviously related to the noun κναφος (knaphos) or γναφος (gnaphos), which describes the tool with which one carded. This word may have been derived from, or inspired by, the noun κνιδη (knide), which describes a kind of prickly nettle, which in turn is thought to stem from the verb κνιζω (knizo), to prick, gash or pound, or metaphorically, to teasingly irritate or provoke. That brings us in close proximity to the previous verb, κνηθω (knetho), to scratch, but although either may have helped the other's formation, our verbs κνιζω (knizo) and κναπτω (knapto) are rather thought to derive from the Proto-Indo-European root "ken-", which means to arise or begin. This root lives on in many European languages, in words that describe newness or youngness (young child). From this same root comes also the Greek word καινος (kainos), new (see above).

Our verb κναπτω (knapto), to card, does not occur independently in the New Testament, but from its alternative spelling, namely γναπτω (gnapto), are formed the following: