The Meaning of Hebrews 11:7 Explained

Hebrews 11:7

KJV: By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

YLT: By faith Noah, having been divinely warned concerning the things not yet seen, having feared, did prepare an ark to the salvation of his house, through which he did condemn the world, and of the righteousness according to faith he became heir.

Darby: By faith, Noah, oracularly warned concerning things not yet seen, moved with fear, prepared an ark for the saving of his house; by which he condemned the world, and became heir of the righteousness which is according to faith.

ASV: By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith.

KJV Reverse Interlinear

By faith  Noah,  being warned of God  of  things not  seen  as yet,  moved with fear,  prepared  an ark  to  the saving  of his  house;  by  the which  he condemned  the world,  and  became  heir  of the righteousness  which is by  faith. 

What does Hebrews 11:7 Mean?

Study Notes

saving (See Scofield " Romans 1:16 ") .
world kosmos = mankind.
world
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

Noah prepared for things to come. He did not live for the present. By continuing to believe the promises of God, even when everyone else disbelieved them, Noah inherited a new world after the Flood. The writer had promised the readers "the world to come" ( Hebrews 2:5-8). Noah"s faith led to the preservation of his family. Likewise as we continue to trust God we will encourage others to do so and they will also enter into their inheritance if they follow our example of faithful perseverance.

Context Summary

Hebrews 11:1-10 - Faith's Triumphs From Abel To Abraham
Faith is the sixth sense. It makes us as sure of unseen or future things, which we know about only through the divine Word, as we are of things which we can see and touch. When we are aware of the reality of these things, we naturally take them into account when we act. Rothschild laid the foundation of his fortune because he had news that the battle of Waterloo had been won, a day before anyone else in Britain. That fact enabled him to buy up all the depressed money-shares, which rose with marvelous buoyancy as soon as the news was universally disseminated. Faith does this for us!
Noah built the ark because he believed that the flood would befall. Abraham left his country because he realized that Canaan would be his. The pilgrims and martyrs of all the ages have been derided by their companions, who would have acted similarly if only they had looked with faith into the unseen. And God never fails such. He always bears witness with His gifts. [source]

Chapter Summary: Hebrews 11

1  What faith is
6  Without faith we cannot please God
7  The examples of faithfulness in the fathers of old time

Greek Commentary for Hebrews 11:7

Being warned of God [χρηματιστεις]
First aorist passive participle of χρηματιζω — chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι — eulabeomai old verb from ευλαβης — eulabēs (from ευ — eu and λαβειν — labein to take hold well or carefully), to show oneself ευλαβης — eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Noah []
Matthew href="/desk/?q=mt+2:12&sr=1">Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5. [source]
Of things not seen as yet [περὶ τῶν μηδέπω βλεπομένων]
Const. with εὐλαβηθεὶς , and rend. “by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark,” etc. Thus χρηματισθεὶς warnedis taken absolutely. The things not seen were the well-known contents of the revelation to Noah, Genesis 6:13ff., as apprehended by Noah's faith. [source]
Moved with fear [εὐλαβηθεὶς]
N.T.oOften in Class. and lxx. See on εὐλάβεια godlyfear, Hebrews 5:7. The A.V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word. [source]
Prepared [κατεσκεύασεν]
Built and equipped. See on Hebrews 3:3. [source]
An ark [κιβωτὸν]
Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ achest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος βρέμε πνέων κ. τ. λ. Also of the ark of Deucalion, the mythic Noah. [source]
By the which [δι ' ἧς]
By faith: although some refer it to the ark. [source]
He condemned the world [κατέκρινεν τὸν κόσμον]
His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2 Peter 2:5. It is not used in Hebrews in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Matthew 12:41; Romans 2:27. [source]
And became heir [καὶ - ἐγένετο κληρονόμος]
This is not an independent clause, but is dependent on δι ' ἧς bywhich. It is connected by καὶ with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be pressed. Certainly not “inherited the righteousness of Abel and Enoch.” But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that “he walked with God,” Genesis 6:9. Because of this fellowship he was a son of God and an heir of righteousness. [source]
Of the righteousness which is by faith [τῆς κατὰ πίστις δικαιοσύνης]
In the O.T. Noah is the first to receive the title of δίκαιος righteous Genesis 6:9; comp. Ezekiel 14:14, Ezekiel 14:20; Matthew href="/desk/?q=mt+9:29&sr=1">Matthew 9:29; Titus 1:1, Titus 1:4. Paul has δικαιοσύνη and δίκαιος fromor out of faith ( ἐκ πίστεως ), by faith ( διὰ πίστεως ), founded on faith ( ἐπὶ τῇ πίστει ), and of faith ( πίστεως ), none of which are found either in Hebrews or in the Pastorals. Κατὰ πίστιν signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Habakkuk href="/desk/?q=hab+2:4&sr=1">Habakkuk 2:4. See Hebrews 10:38. [source]

Reverse Greek Commentary Search for Hebrews 11:7

Acts 11:26 Were called Christians [χρηματίσαι Χριστιανούς]
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER-
using it as apersonal name, which they converted into a party name. -DIVIDER-
-DIVIDER-
[source]

Acts 10:22 Well reported of [marturoumenos)]
Present passive participle as in Acts 6:3. Cf. the other centurion in Luke 7:4. Nation (ethnous). Not laou for the speakers are Gentiles. Was warned First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
Acts 10:22 Was warned [echrēmatisthē)]
First aorist passive of chrēmatizō old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Matthew 2:12, Matthew 2:22; Luke 2:26; Hebrews 11:7. Then to be called or receive a name from one‘s business as in Acts 11:26; Romans 7:3. [source]
2 Corinthians 5:1 The earthly house of our tabernacle [η επιγειος ημων οικια του σκηνους]
Rather, “If our earthly (see note on 1 Corinthians 15:40 for επιγειος — epigeios) house of the tent Present indicative. We possess the title to it now by faith. “Faith is the title-deed (υποστασις — hupostasis) to things hoped for” (Hebrews 11:7). A building from God This οικοδομη — oikodomē (found in Aristotle, Plutarch, lxx, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος — skēnos Not made with hands (αχειροποιητον — acheiropoiēton). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον — cheiropoiēton and the newly made vernacular αχειροποιητον — acheiropoiēton same verbal with α — a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
2 Corinthians 5:1 We have [εχομεν]
Present indicative. We possess the title to it now by faith. “Faith is the title-deed (υποστασις — hupostasis) to things hoped for” (Hebrews 11:7). [source]
Hebrews 5:7 And was heard in that he feared [καὶ εἰσακουσεὶς ἀπὸ τῆς εὐλαβείας]
Rend. was heard on account of his godly fear. Ἐυλάβεια only here and Hebrews 12:28. The verb εὐλαβεῖσθαι toact cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold ( λαμβάνειν ) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. Ευλάβεια is ascribed to Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard. [source]
Hebrews 12:28 With reverence [μετὰ εὐλαβίας]
Rend. “with pious care.” Reverence is translated from T. R. αἰδοῦς (see on 1 Timothy 2:9). See on Hebrews 5:7; see on Hebrews 11:7. [source]
Hebrews 11:4 By which he obtained witness [δι ἧς ἐμαρτυρήθη]
Lit. was witnessed to, as Hebrews 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Hebrews 11:2, and probably from Hebrews 11:7, although the relation there is somewhat different. [source]
Hebrews 11:38 Of whom the world was not [ὧν οὐκ ἦν ἄξιος ὁ κόσμος]
This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. “they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts,” etc. By the world ( κόσμος ) is not meant the corrupt world, as in John and Paul (see on Hebrews 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher. [source]
Hebrews 11:13 In faith [κατὰ πίστιν]
See on Hebrews 11:7. [source]
Hebrews 12:25 See [βλεπετε]
Earnest word as in Hebrews 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. That ye refuse not Negative purpose with μη — mē and the first aorist middle subjunctive of παραιτεομαι — paraiteomai the same verb used in Hebrews 12:19 about the conduct of the Israelites at Sinai and also below. Him that speaketh Present active articular participle of λαλεω — laleō as in Hebrews 12:24 (Jesus speaking by his blood). For if they did not escape Condition of first class with ει — ei and second aorist active indicative of εκπευγω — ekpheugō to escape. Direct reference to Sinai with use of the same verb again Him that warned That is Moses. For χρηματιζω — chrēmatizō see Hebrews 8:5; Hebrews 11:7. Much more we Argument from the less to the greater, πολυ — polu adverbial accusative case. The verb has to be supplied from the condition, “We shall not escape.” Our chance to escape is far less, “we who turn away (αποστρεπομενοι — apostrephomenoi middle participle, turn ourselves away from) the one from heaven (τον απ ουρανων — ton ap' ouranōn),” God speaking through his Son (Hebrews 1:2). [source]
Hebrews 5:7 To save him from death [σωζειν εκ τανατου]
A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Having been heard for his godly fear [εισακουστεις απο της ευλαβειας]
Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 12:28 Wherefore [διο]
Ground for loyalty to Christ and for calm trust in God. That cannot be shaken Old compound with alpha privative and the verbal adjective from σαλευω — saleuō just used. In N.T. only here and Acts 27:41. Let us have grace Present active volitive subjunctive of εχω — echō “Let us keep on having grace” as in Hebrews 4:16, though it can mean “Let us keep on having gratitude” as in Luke 17:9. Whereby That is δια χαριτος — dia charitos We may offer service This subjunctive in a relative clause can be volitive like εχωμεν — echōmen just before (cf. imperative στητε — stēte in 1 Peter 5:12) or it might be the futuristic subjunctive as in Hebrews 8:3 Well pleasing Old compound adverb, here only in N.T. With reverence and awe For ευλαβεια — eulabeia see Hebrews 5:7; Hebrews 11:7. Δεος — Deos is apprehension of danger as in a forest. “When the voice and tread of a wild beast are distinctly heard close at hand the δεος — deos becomes ποβος — phobos ” (Vincent). [source]
Hebrews 5:7 In the days of his flesh [εν ταις ημεραις της σαρκος αυτου]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Having offered up [προσενεγκας]
Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Supplications [ικετηριας]
Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 With strong crying and tears [μετα κραυγης ισχυρας και δακρυων]
See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
1 Peter 3:20 Souls [διεσωτησαν]
Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Through water [δια]
“By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Waited [απεχεδεχετο]
Imperfect middle of the double compound απεκδεχομαι — apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω — kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος — kataskeuazō old compound (Matthew 11:10), for εις ην — kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
1 Peter 3:20 Wherein [τουτ εστιν]
“Into which” (the ark).That is (πσυχαι — tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω — diesōthēsan). First aorist passive indicative of δι υδατος — diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Revelation 11:19 The ark of His covenant [ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ]
Κιβωτὸς arkmeaning generally any wooden box or chest used of the ark in the tabernacle only here and Hebrews 9:4. Elsewhere of Noah's ark. See Matthew 24:38; Luke 17:27; Hebrews 11:7; 1 Peter 3:20. For covenant, see note on testament, Matthew 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2 Kings 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (“History,” v., 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. [source]

What do the individual words in Hebrews 11:7 mean?

By faith having been divinely instructed Noah concerning the things not yet seen having been moved with fear prepared an ark for [the] salvation of the household of him by which he condemned the world and of the according to faith righteousness [that is] he became heir
Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ δι’ ἧς κατέκρινεν τὸν κόσμον καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος

Πίστει  By  faith 
Parse: Noun, Dative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
χρηματισθεὶς  having  been  divinely  instructed 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: χρηματίζω  
Sense: to transact business, esp. to manage public affairs.
Νῶε  Noah 
Parse: Noun, Nominative Masculine Singular
Root: Νῶε  
Sense: the tenth in descent from Adam, second father of the human race.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
τῶν  the  things 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
μηδέπω  not  yet 
Parse: Adverb
Root: μηδέπω  
Sense: not yet.
βλεπομένων  seen 
Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Plural
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
εὐλαβηθεὶς  having  been  moved  with  fear 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: εὐλαβέομαι  
Sense: to act cautiously, circumspectly.
κατεσκεύασεν  prepared 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: κατασκευάζω  
Sense: to furnish, equip, prepare, make ready.
κιβωτὸν  an  ark 
Parse: Noun, Accusative Feminine Singular
Root: κιβωτός  
Sense: a wooden chest or box.
σωτηρίαν  [the]  salvation 
Parse: Noun, Accusative Feminine Singular
Root: σωτηρία  
Sense: deliverance, preservation, safety, salvation.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
οἴκου  household 
Parse: Noun, Genitive Masculine Singular
Root: οἶκος  
Sense: a house.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κατέκρινεν  he  condemned 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: κατακρίνω  
Sense: to give judgment against, to judge worthy of punishment.
κόσμον  world 
Parse: Noun, Accusative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
πίστιν  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
δικαιοσύνης  righteousness  [that  is] 
Parse: Noun, Genitive Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
ἐγένετο  he  became 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
κληρονόμος  heir 
Parse: Noun, Nominative Masculine Singular
Root: κληρονόμος  
Sense: one who receives by lot, an heir.