Finding a Hebrew source/root for a word in Greek

One good way to investigate this type of question is by using Theological / Exegetical Dictionaries.

Here is the entry from the New International Dictionary of New Testament Theology and Exegesis, for example:

[quote]

Ναζαρηνός G3716 (Nazarēnos) and Ναζωραῖος G3717 (Nazōraios), Nazarene, from Nazareth

NT Both of these gentilics occur only in the NT and in subsequent Christian writers, but they evidently derive from a Semitic term (perhaps related to Heb. נָזִיר H5687, “dedicated, withheld”). Ναζωραῖος is the more common form, occurring 13× (2× in Matthew, 1× in Luke, 3× in John, and 7× in Acts), while Ναζαρηνός is found 6× (these figures are based on NA27/28; there are a few textual variants). The latter is characteristic of Mark, who uses it 4× (Mark 1:24; 10:47 [here many mss., incl. א and A, have Ναζωραῖος]; 14:67; 16:6; otherwise only in Luke 4:34 [prob. depending on Mark] and 24:19 [where many mss., incl. A, have Ναζωραῖος]).
The NT writers undoubtedly understood the terms as designations for a native of Nazareth (Gk. Ναζαρέθ G3715, with various alternate spellings, incl. Ναζαρά G3711), evidently an insignificant village of Galilee, known only because of Jesus’ association with it (Nazareth would have been overshadowed by Sepphoris, a much larger city only c. 4 mi. NNW of it). Matthew explicitly links the term Ναζωραῖος with the fact that Joseph settled his family there after the flight to Egypt (Matt 2:23; more on this verse below); elsewhere he uses the term in parallel with Γαλιλαῖος G1134, “Galilean” (26:69, 71). The town is not mentioned in the OT or other Jewish lit., and in the past some thought that Nazareth was a pure invention because a place name was necessary to correspond to “Nazarene” in the Jesus tradition. Such a view can no longer be entertained. The name has appeared as נצרת in a Jewish inscription in Caesarea, dated from the period after Hadrian, so that there is at last a piece of early evidence for the existence of the place as a Jewish settlement (M. Avi-Yonah, “A List of Priestly Courses from Caesarea,” IEJ 12 [1962]: 137–39). And there is no serious question that the Nazareth of the NT is the modern town of en-Naṣira.
Since there were many bearers of the name Jesus in NT times, it was necessary to distinguish among them by means of some additional name. Thus in the Gospels Jesus is sometimes identified as the son of Joseph (Luke 3:23; 4:22; John 1:45; 6:42; in Mark 6:3 as the son of Mary, evidently after the death of Joseph). Often a person’s native town or region served this purpose (e.g., Mary Magdalene, Joseph of Arimathea, Saul of Tarsus). The designation of Jesus as Nazarene V 3, p 369 achieved lasting significance, and even his followers were referred to as Nazarenes (Acts 24:5). In rabb. tradition and still today in Modern Hebrew, the term for “Christians” is נוֹצְרִים. There have been sim. terms for Christians elsewhere in the Near East from ancient times on. Nevertheless, they do not necessarily rest on the direct influence of Jewish or Jewish Christian tradition, but result from the fact that the Syriac-speaking church took over Ναζωραῖος from NT Gk. as the loanword Nāṣārā’ and passed it on to its non-Christian environment.
Although in the NT both Gk. forms have the same referent (“a person from Nazareth”), it is uncertain whether Ναζωραῖος orig. had this meaning. Moreover, one would expect the Heb./Aram. consonant ṣ to be transliterated with the Gk. letter σ (= s), not with ζ (= z), though this difficulty is not insuperable (G. Dalman, Grammatik des jüdisch-palästinischen Aramäisch [1905], 152n., speculates that this anomaly resulted from the nearby consonantal sounds n and r; see also sim. exx. from the LXX and Jos. listed by H. H. Schaeder in TDNT 4:879). It is most likely that both forms derive from Heb./Aram. נצרת, the only difference being that Ναζαρηνός is a pure Gk. formation, whereas Ναζωραῖος perhaps reflects an additional Aram. element that expresses belonging (cf. R. Stiehl, “Aramäisch als Weltsprache,” in Neue Beiträge zur Geschichte der Alten Welt, ed., E. C. Welskopf [1964], 1:74).
The more serious problem arises from Matt 2:23, which states that Joseph “went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.” Much controversy surrounds this statement, since the OT nowhere uses the term Nazarene. Was Matthew making a play on words, having in mind one or more Heb. terms (e.g., נֵצֶר H5916, “branch, shoot,” cf. Isa. 11:1; נָצַר H5915, “to keep, protect,” cf. 42:6 and 49:8; נָזִיר H5687, “dedicated,” cf. Judg 13:5 et al.)? Or was he rather alluding to the insignificance and lowly reputation of Nazareth in the context of OT passages that depict the Messiah as despised (e.g., Ps 22:6–8 [LXX 21:5–7]; Isa 53:2–3)?
The latter possibility may be supported by the fact that the contexts where both forms are used seem to have undertones of dissociation or even contempt. The Gospel of John in partic. brings out this element. Already in the first chapter the book reports Nathanael’s rhetorical question to Philip, “Can anything good come out of Nazareth?” (John 1:46 NRSV). John goes on to use the term “Nazarene” in his account of Jesus’ arrest (18:4–7) and then again when he tells us that the term was inscribed on the cross on the initiative of the Roman procurator (19:19). Here finally, so to speak, the reader’s attention is once again drawn to the fact that Jesus’ origins in a place without status or prestige in the surrounding world formed a glaring contrast to the claim with which he had appeared before them.

JoeW said:

How do you “prioritize” a resource?  I’ve only had the program for less than 3 weeks and I’m not sure how to find a tutorial about this particular process (didn’t know prioritizing is even a thing)

https://support.logos.com/hc/en-us/articles/360019683652-Prioritize-Resources should get you started - but please post back if it still doesn't make sense!