Ezra 1:1-4 & 3:1-4, 10-13

^I “first” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^II “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly
^III “King” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^IV “Cyrus” = Koresh. 15x in OT. From Persian Kourosh (Cyrus, meaning “sun” or “one who bestows care”). This is Cyrus, who was a Persian king. See https://en.wikipedia.org/wiki/Cyrus

^V “Persia” = Paras. Perhaps from Old Persian Parsa (Persia); {similar to Sanskrit Parsu (a warrior tribe) or Sanskrit parasu (axe) or Proto-Iranian parcush (rib)} OR from Hebrew paras (to split, divide). This is Persia or Persian, which may mean “land of horses” or “land of divisions” or “land of science.” See https://www.abarim-publications.com/Meaning/Persia.html & https://en.wiktionary.org/wiki/%F0%90%8E%B1%F0%90%8E%A0%F0%90%8E%BC%F0%90%8E%BF#Old_Persian
^VI “fulfill” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^VII “word” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^VIII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

^IX “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^X “Jeremiah” = Yirmeyah. Related to “Lord” in v1:1. From the same as yirmeyah (Jeremiah, “the Lord loosens” or “the Lord will rise”); {from the same as remiyya (slack, idle, lazy, negligent) + Yah (a shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note VIII above) OR rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense) + Yah (see above)}. This is Jeremiah, meaning “the Lord loosens” or “the Lord will rise.”
^XI “stirred up” = ur. This is to arise, lift, exult, or stir. It is to wake in a literal or figurative sense.
^XII “spirit” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.

^XIII “made” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^XIV “proclamation” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^XV “all” = kol. From kalal (to complete). This is all or every.
^XVI “kingdom” = malkut. Related to “King” in v1:1. From melek (see note III above). This is royalty, kingdom, realm, empire – the power the sovereign has.

^XVII “also” = gam. This is also, moreover, again.
^XVIII “writing” = miktab. 9x in OT. From kathab (to inscribe, write, record, or decree). This is something written so it could be a letter, an edict, a poem, etc.
^XIX “saying” = amar. This is to speak, say, answer, command, promise, report.
^XX “God” = Elohim.
^XXI “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.

^XXII “given” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXIII “kingdoms” = mamlakah. Related to “King” and “kingdom” in v1:1. From the same as melek (see note III above). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.
^XXIV “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXV “charged” = paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge.

^XXVI “build” = banah. This is to build, make, set up, restore, repair, or obtain children. It is to build literally or figuratively.
^XXVII “house” = bayit. Related to “build” in v1:2. Probably from banah (see note XXVI above). This is house, court, family, palace, temple.
^XXVIII “Jerusalem” = Yerushalaim. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound). This is Jerusalem, dwelling of peace.
^XXIX “Judah” = Yehudah. Probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah, meaning “praised.”

^XXX “any” = kol. Same as “all” in v1:1. See note XV above.
^XXXI “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^XXXII “be” = hayah. Related to “Lord” and “Jeremiah” in v1:1. See note VIII above.
^XXXIII “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XXXIV “rebuild” = banah. Same as “build” in v1:2. See note XXVI above.
^XXXV “Israel” = Yisrael. Related to “God” in v1:2. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XX above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

^XXXVI “survivors” = shaar. Properly, this is swelling up i.e. being left over, a remnant, remaining, being redundant.
^XXXVII “whatever” = kol. Same as “all” in v1:1. See note XV above.
^XXXVIII “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
^XXXIX “reside” = gur. Properly, this is the act of turning off the road for any reason. So, it means sojourning, becoming a guest. It can mean being fearful since one is outside of home territory. It can also mean dwelling, living, or inhabiting if one has turned off the root to encamp for a longer duration. This word is where the Hebrew “ger” comes from, which is the word translated “stranger” or “resident alien.”

^XL “be assisted” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^XLI “people” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XLII “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
^XLIII “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
^XLIV “goods” = rekush. From rakash (to get, acquire property, collect). This is property, riches, possessions.
^XLV “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^XLVI “freewill offerings” = nedabah. From nadab (to offer willingly, volunteer, freely give, be willing). This is a freewill offering, something giving spontaneously.

^XLVII “seventh” = shebii. From sheba (seven – the number of perfection/sacred fullness). This is seventh.
^XLVIII “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
^XLIX “came” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^L “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is related to “build” and “house” in v1:2. From banah (see note XXVI above). This is son, age, child. It is son in a literal or figurative sense. Yisrael is the same as “Israel” in v1:3. See note XXXV above.
^LI “towns” = iyr. Related to “stirred up” in v1:1. From ur (see note XI above). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.

^LII “people” = am. Same as “people” in v1:3. See note XXXI above.
^LIII “gathered together” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^LIV “one” = echad. Same as “first” in v1:1. See note I above.
^LV {untranslated} = ish. Same as “people” in v1:4. See note XLI above.

^LVI “Jeshua” = Yeshua. Related to “Lord” and “Jeremiah” in v1:1 & “be” in v1:3. From the same as Yehoshua (Joshua, the Lord is salvation); {from YHVH (see note VIII above) + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jeshua or Yeshua, meaning “he will save,” “salvation,” or “saved.” See https://www.abarim-publications.com/Meaning/Jeshua.html
^LVII “son” = ben. Same as “Israelites” in v3:1. See note L above.
^LVIII “Jozadak” = Yotsadaq. Related to “Lord” and “Jeremiah” in v1:1 & “be” in v1:3 & “Jeshua” in v3:2. 5x in OT. Related to Yehotsadaq (Jehozadak, meaning “the Lord is righteous” or “Lord-righted”); {from YHVH (see note VIII above) + tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity)}. This is Jozadak, meaning “the Lord has justified,” “the Lord is righteous,” or “the Lord has made just.” See https://www.abarim-publications.com/Meaning/Jehozadak.html

^LIX “fellow” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^LX “priests” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^LXI “Zerubbabel” = Zerubbabel. Perhaps from zarab (to burn, flow away) + Babel (Babylon or Babel); {perhaps from balal (to anoint, mix, overflow)} OR from Akkadian Bbilim; perhaps from earlier Sumerian name Ca-dimirra (gate of god)} OR from zara (scatter, sow) + Babel (see above) OR from zur (press down) + Babel (see above). This is Zerubbabel, meaning “begotten in Babylon” or “descended of Babylon” or “seed of Babel” or “pressed out of Babel.” See https://en.wikipedia.org/wiki/Babylon & https://www.abarim-publications.com/Meaning/Zerubbabel.html
^LXII “Shealtiel” = Shealtiel. Related to “God” in v1:2 & “Israel” in v1:3. 9x in OT. From shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand) + El (see note XX above). This is Shealtiel or Shalthiel, meaning “asked of God” or “asked God.”

^LXIII “kin” = ach. Same as “fellow” in v3:2. See note LIX above.
^LXIV “set out” = qum. Related to “place” in v1:4. See note XXXVIII above.
^LXV “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^LXVI “offer” = alah. Same as “go up” in v1:3. See note XXXIII above.
^LXVII “burnt offerings” = olah. Related to “go up” in v1:3. From alah (see note XXXIII above). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.

^LXVIII “prescribed” = kathab. Related to “writing” in v1:1. See note XVIII above.
^LXIX “law” = torah. Related to “Jerusalem” in v1:2. From yarah (see note XXVIII above). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
^LXX “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^LXXI “man” = ish. Same as “people” in v1:4. See note XLI above.

^LXXII “set up” = kun. Properly, this means in a perpendicular position. So, it is set up in a literal sense – establish, fix, fasten, prepare. In a figurative sense, it is certainty, to be firm, faithfulness, render sure or prosperous.
^LXXIII “foundation” = mekonah. Related to “set up” in v3:3. From makon (foundation, fixture, basis. It can also be a place or abode as somewhere that is established); from kun (see note LXXII above). This is a base, foundation, or pedestal.
^LXXIV “dread” = emah. 17x in OT.  From the same as ayom (dreadful, frightful, awesome). This is terror, fright, horror, fearsome, idol.
^LXXV “people” = am. Same as “people” in v1:3. See note XXXI above.

^LXXVI “lands” = erets. Same as “earth” in v1:2. See note XXIV above.
^LXXVII {untranslated} = olah. Same as “burnt offerings” in v3:2. See note LXVII above.
^LXXVIII “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
^LXXIX “evening” = ereb. This is night, evening, or dusk.

^LXXX “kept” = asah. This is to make, do, act, appoint, become in many senses.
^LXXXI “Festival” = chag. From chagag (feast, celebrating a festival, making a pilgrimage; properly, going in a circle or marching in sacred procession; implies giddiness and dancing; reeling to and fro). This is a feast, a sacrifice as part of a festival, or the gathering of the festival.
^LXXXII “Booths” = sukkah. From sok (lair, thicket, den, or hiding place; a den or pavilion as made of intertwined boughs); from sakak (to interweave, knit). This is a booth, canopy, shelter, tent, or tabernacle. This is also the “sukkah” from the Jewish holiday “sukkot,” which remembers the wilderness wanderings.
^LXXXIII “daily” = yom + yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.

^LXXXIV “number” = mispar. From the same as sepher (writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register); from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This is a number, whether definite or symbolic – could be innumerable, few, abundance. It can also be a tally or account – or a narration.
^LXXXV “ordinance” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.
^LXXXVI “required” = dabar. Same as “word” in v1:1. See note VII above.
^LXXXVII “each day” = yom + yom. Same as “daily” in v3:4. See note LXXXIII above.

^LXXXVIII “builders” = banah. Same as “build” in v1:2. See note XXVI above.
^LXXXIX “laid the foundation” = yasad. This is to establish, appoint, instruct. It is to set in a literal or figurative sense. Also means to sit down together and so to consult or take counsel.
^XC “temple” = hekal. Perhaps from yakol (to be able, endure, overcome, prevail). This is a large building with public access such as a palace or temple.
^XCI “vestments” = labash. This is to wrap around, which implies clothing oneself or someone else. This is wrapping around in a literal or figurative way.
^XCII “stationed” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

^XCIII “praise” = halal. This is to be clear – it originally referred to a sound, then a color. It was to shine and then make a show or boast then to rave. In a causative sense it came to mean celebrate, give glory, sing praise, or be worth of praise. Because of the celebratory nature of the word, it could also mean to give in marriage. This is where Hallelujah comes from.
^XCIV “trumpets” = chatsotsrah. Perhaps from chatsar (to blow a trumpet, trumpeter, to surround). This is an ancient trumpet or someone who plays a trumpet.
^XCV “Levites” = Leviyyi. From Levi (Levi; perhaps meaning “attached”; Jacob’s son, his tribe, and descendants); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levite or levitical.

^XCVI “Asaph” = Asaph. Related to “gathered together” in v3:1. From asaph (see note LIII above). This is Asaph, meaning “gatherer” or “collector.” It is a personal name.
^XCVII “cymbals” = metsiltayim. 13x in OT. From tsalal (to tingle or rattle; can express shame or fear). This is cymbals – two things that tinkle.
^XCVIII “directions” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^XCIX “David” = David. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”

^C “sang responsively” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^CI “giving thanks” = yadah. Related to “Judah” in v1:2. See note XXIX above.
^CII “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
^CIII “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^CIV “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^CV “people” = am. Same as “people” in v1:3. See note XXXI above.
^CVI “responded” = rua. To break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound.
^CVII “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^CVIII “shout” = teruah. Related to “responded” in v3:11. From rua (see note CVI above). This is an alarm, trumpet sound, battle cry, rejoicing, joyful shout, or jubilee.

^CIX “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^CX “heads” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^CXI “families” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^CXII “old people” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^CXIII “seen” = raah…ayin. Raah is to see in a literal or figurative sense so stare, advise, think, view. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CXIV “first” = rishon. Related to “heads” in v3:12. From rishah (beginning or early time); from rosh (see note CXIII above). This is first, former, ancestor, beginning, ranked first.
^CXV “foundations” = yasad. Same as “laid the foundation” in v3:10. See note LXXXIX above.

^CXVI “wept” = bakah. This is to weep, complain, or lament.
^CXVII “loud” = gadol. Same as “great” in v3:11. See note CVII above.
^CXVIII “voice” = qol. Same as “proclamation” in v1:1. See note XIV above.
^CXIX “aloud” = rum + qol. Rum is related to “Jeremiah” in v1:1. See note X above. Qol is the same as “proclamation” in v1:1. See note XIV above.
^CXX “joy” = simchah. From samach (to rejoice, be glad; properly, to brighten up; also used figuratively). This is joy, rejoicing, pleasure, or glee.

^CXXI “people” = am. Same as “people” in v1:3. See note XXXI above.
^CXXII “not” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^CXXIII “distinguish” = nakar. This is to recognize, examine, take notice, show, scrutinize. It is looking at something in a fixed way, showing perhaps respect or reverence. Alternately, it can show gazing with suspicion. Also, it can mean being strange towards someone or something and rejecting or ignoring it.
^CXXIV “sound” = qol. Same as “proclamation” in v1:1. See note XIV above.
^CXXV “joyful” = simchah. Same as “joy” in v3:12. See note CXX above.

^CXXVI “people’s” = am. Same as “people” in v1:3. See note XXXI above.
^CXXVII “weeping” = beki. Related to “wept” in v3:12. From bakah (see note CXVI above). This is ongoing weeping, overflowing. By analogy, this can also mean dripping.
^CXXVIII “people” = am. Same as “people” in v1:3. See note XXXI above.
^CXXIX “shouted” = rua + teruah. Rua is the same as “responded” in v3:11. See note CVI above. Teruah is the same as “shout” in v3:11. See note CVIII above.

^CXXX “loudly” = gadol. Same as “great” in v3:11. See note CVII above.
^CXXXI “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^CXXXII “far away” = ad + rachoq. Ad is from the same as ad (eternal, forever, old); from adah (to advance or continue; to take away or remove; adorning oneself with ornaments). This is as far as, until, before. Rachoq is from rachaq (to widen, become distant, cast, or remove in a literal or figurative sense). This is distant or far, whether of space or of time.