We investigated the vitamin B-6 status in smokers, nonsmokers, and exsmokers by measuring both B-6 aldehyde vitamers, pyridoxal-5'-phosphate (PLP) and pyridoxal (PL), in the plasma as well as in the erythrocyte compartment. Two hundred eighty-six healthy, sedentary male workers from a middle-income group were investigated. There were 159 smokers, 59 exsmokers, and 68 nonsmokers. Plasma PLP and PL concentrations were significantly lower in smokers than in the nonsmokers and exsmokers whereas erythrocyte PLP and PL did not differ significantly between groups. Because PLP mainly functions as an intracellular coenzyme, the clinical significance of a depressed plasma PLP concentration alone is uncertain. It is concluded that circulating plasma PLP is labile and not necessarily indicative of intracellular PLP concentrations. The measurement of erythrocyte PLP and/or PL may be more informative about vitamin B-6 status than is plasma PLP alone.

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The vision in Isaiah 2:1�5 of nations streaming to Zion in the days to come to receive Yahweh�s Torah is one of the best-known texts in the entire Book of Isaiah. The chapter begins with the description of Yahweh, the universal Judge, who issues effective decrees and exercises authority over the earth from atop Mount Zion. The standards for the nations� relationships amongst themselves are set by Yahweh. The nations will learn peace and practice peace. The question of Israel�s relationship to the nations is addressed in many texts in the Old Testament, but they do not offer a uniform opinion on this matter. The Book of Isaiah goes a step further than other texts: the Torah is also valid for the other nations. In this article the focus will be on Isaiah 2:1�5. The relationship of this text with other parts of the Book of Isaiah will also be addressed.

Although the study of trauma has been common practice in several fields, biblical scholars have, since only a few years ago, used the concept of trauma as an important tool to interpret biblical texts. This article aims to provide a brief overview of the history of trauma studies in order to understand its impact on theology and biblical studies. The last section of the article focuses on trauma studies and the interpretation of prophetic literature. Suffering in different guises is not, however, foreign to us. It crops up under our own roof. I need to write to you about my own struggles to deal with the question of suffering … Suffering is not an attractive theme … Not only is writing about suffering risky, it is also difficult. We react differently to suffering, and its causes defy easy answers. Why do the innocent suffer? Can suffering ever be eliminated? (Ackermann 2003:99-100).

This article argued that society even today could benefit from the richness of the ethics of the Hebrew Bible. Isaiah 1:2–3 has been used as an example to illustrate the ethics of a biblical text. This text has wisdom traits and literary links with Deuteronomy 32. In a modern, pluralistic society there is a need for a comprehensive ethical view by which one can combine a solid religious foundation, including responsibility towards God, the Creator and Lord of life, with a broad human wisdom gained from a rational understanding of the circumstances of existence for a true human life in a created world of order.<p><strong>How to cite this article:</strong> Groenewald, A., 2011, ‘Isaiah 1:2−3, ethics and wisdom. Isaiah 1:2–3 and the Song of Moses (Dt 32): Is Isaiah a prophet like Moses?’, <em>HTS Teologiese Studies/Theological Studies</em> 67(1), Art. #954, 6 pages. DOI: 10.4102/hts.v67i1.954</p>