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    Antropologiczne implikacje Jr 1,4-19
    Klimek, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
    This article presents an analysis concerning the special task the prophet Jeremiah was to undertake: Yahweh appointed him a prophet for nations and therefore sacrificed him as a gift for the people. A statement that God’s messenger belongs, in a certain sense, to the people, seems to have a special anthropological meaning in this text. Jeremiah personally found out how much he was the part of the Israel community after he had been persecuted for the words of reproof and had witnessed the conquest and destruction of Jerusalem. As these events were taking place, Jeremiah was acting as a defenceless man who cannot resist his persecutors. When he appears before the court, his only weapon is the strong belief that: “in truth the Lord had sent me to you to speak all these words in your hearing” (Jer. 26,15). Nevertheless, he cannot oppose them with word or deed since he is a servant of the people he was sent to. His task is to reprove them and he is not able to resign and ran away, no matter what the reaction of his listeners would be. He remains in Jerusalem after its conquest and then accompanies fugitives to Egypt. He never leaves his people. In the light of the analysis that has been carried out we can therefore declare that Jeremiah was very strongly inscribed into the world he lived in. Specially prepared and equipped by God, he undertakes a specific activity towards particular people. That is what happens in prophets’ lives. Jeremiah is distinguished from the others by his relationship with God. Perhaps that is why in the Matthew’s Gospel (16,14) he is mentioned among the prophets associated with Jesus’ mission.
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    Ebedmelek a teologia Jr 38, 9 (LXX: Jr 45,9)
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2000)
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    Elpis w PsSal 17
    Klimek, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2001)
    This paper shows the analysis of the greek word elpis (hope) in the PsSal 17. In this psalm elpis belongs to national experience of Israel and describes Messiah - the perfect king, who will destroy all evil, first among the enemies of Israel. Yet some parts of psalm allow to understand, that the field of Messiah’s activities is in Israel, to recreate him. In the author’s opinion PsSal 17 elpis appears as more important then faith.
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    Hermeneutyka biblijna ks. Józefa Archutowskiego
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2002)
    Rev. Józef Archutowski was one of the outstanding Polish biblical scholars in the first half of XXth century. This paper presents the main ideas of the biblical hermeneutics inspired directly by the encyclical of Leo XIII Providentissimus Deus.
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    Izraelski sposób myślenia a lektura Pisma Świętego
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 1998)
    This paper attempts to indicate some relations between the Holy Scripture and the mentality of its scribes. This issue allows to understand better the Bible. First, it makes analysis of the ancient view of the universe, next the role of the language in the biblical books, and in the last part it explains the main events in the history of Hebrews (covenant, creations, laws, live, institutions of the nation).
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    „Jahwe nadzieją jego” w Jr 17,7
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 1996)
    This paper examines Jer 17,7 in two ways: grammatical and parenetical. The Just view allows to understand, that Yahweh is very important for prophet, because, actually in suffering, is the trust for him. The second part of this article shows Yahweh as the base of human's morality and as the fulfilment of his hopes. This meaning constructs the God's characteristic: no gods before Yahweh. Finally Jer 17,7 becomes the monotheistic text.
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    Objawienie Boga w Jr 9,22-23
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 1997)
    In the Bible we find many monotheistic texts, but none in the book of Jeremiah. This paper examines Jer 9,22-23 as a text, which shows Jahweh as the one existing God, but does not speak about it expresis verbis. The first part of this article shows the main ideas of Jer 9,22-23: the wisdom of a man who knows Jahweh. The second part contains the analysis of God’s revelations, and the third describes the characteristic of Jahweh. Only Jahweh is able to help His people. Jeremiah remembers God’s miracles in the history of his forefathers, His love to Abram’s sons, and therefore when He said: „I am Jahweh”, he understands that this is the new revelation of God – the merciful and the One. The man, who understands this ideas becomes a wise man.
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    Powołanie Jeremiasza (Jr 1,4-10) w Pierwszej homilii o Księdze Jeremiasza Orygenesa
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    The author presents a synchronic approach to the biblical text from the perspective of the commentary of Origen. He is following the method of analysis proposed by K. Bardski, that basically takes in consideration a twofold approach to the biblical text: the intention of the text and the interpretative traditions. After a methodological introduction, the first step of the research was the analysis of the text from the point of view of the intention of the author. Then the author focused his interest on the more-than-Iiteral meaning of the biblical text and finally on the intention of the commentator. Together with the article of P. Klimek, a short note of K. Bardski has been published as an appendix. The note explains some hermeneutical problems connected with the concepts of the intention of the text and the more-than-literal meaning.
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