This dissertation has attempted to define Paul's concept of holiness and how he develops and applies the concept in his letters. This task has focused on Pauline theology, conducting an in-depth exegetical study on various Pauline epistles. All texts on holiness which occur in all thirteen Pauline epistles are examined and discussed. Chapter 1 begins with a question on how Paul, as a Pharisee, might have reevaluated the concept of holiness through the Christ event. This chapter briefly covers the history of research on the concept of holiness in Pauline epistles. Chapter 2 surveys the Old Testament concept of holiness, focusing on the word "holiness." This survey examines the conceptual meaning of the word in the nature of God and in the ritual setting, and also the common definition for the descriptive usage in persons and things. Chapter 3 examines the pharisaic concept of holiness, and compares this with the concept in the Old Testament. Chapter 4 defines the concept of divine holiness. This concept is subdivided into two aspects: the holiness of God manifested in believers (Rom 6:19-22; Eph 4:24; 1 Thess 3;13; and 2 Thess 2:13), and the holiness of Christ (Rom 1:4; 1 Cor 1:30; and Col 1:9-22). For the in-depth exegetical study, Romans 6:19-22 is mainly covered. Chapter 5 analyzes the concept of holiness in man. First, Paul's addressing believers and the church as 'holy ones' is discussed. Second, Paul's teaching on how God willed and made them to be holy (Rom 15:16; 1 Cor 1:2; 3:17; 6:11; 7:14; 2 Cor 7:1; Eph 1:4; 2:21; 5:25-27; 1 Thess 4:3-7; 5:23; and 2 Tim 2:21) is examined. Chapter 6 observes Paul's extensive application of the word, "holy" to things other than man or God. Paul has applied the word "holy" to the Scripture (Rom 1:2), the Law (Rom 7:12), the living sacrifice (Rom 12:1), human body and spirit (1 Cor 7:34), kiss (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; and 1 Thess 5:26) and God's created foods (1 Tim 4:4-5). Finding the descriptive meaning of the word "holy" has focused so that the common understanding of the concept may be derived for the extensive usage. Chapter 7 concludes with the summary of the concept of holiness. Further research has been suggested for possible implications in Paul's overall theological thought. This work suggests that through the Christ event, Paul has reevaluated the concept, especially from his Pharisaic understanding. For Paul, God's holiness is one of the most important of the divine attributes along with righteousness, love, and faithfulness, and he assumed this for his preaching and teaching as a foundational factor. Paul refers to either divine holiness that has been manifested to believers through Christ or the holiness accomplished in believers through divine activity. He states that believers are established without blame, salvation has been secured, and a new humanity has been created in the likeness of God. He exhorts believers to pursue a life of holiness, demonstrating and perfecting holiness as they reflect God's moral purity in their lives and hearts. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

The key to understanding the Apostolic view on the resurrection of the dead held by the Early Church lies in identifying the influences to views expressed in New Testament literature that developed during the intertestamental period. Eschatological expectations that developed during this period were, firstly, those that held, as expressed in Daniel, that the dead spend their time asleep in Sheol awaiting the physical resurrection of their flesh. Examples of this can be found in 1 Enoch (22:1-4,8-14; 93:15-17; 102: 5), The Testament of the Twelve Patriarchs (Testament of Judah 25: 1,3-5; Benjamin 10: 6-9) and 2 Baruch (20:23-25; 50: 1-4). This idea was largely adopted by the Pharisees who believed that the souls of the dead sleep in the earth until the last day when the resurrection takes place (Whitkin 1994: The Pharisees). They believed that on being resurrected their souls would reanimate their decomposed bodies which would regain life and rise from the dead (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). Both the righteous and the wicked are judged. The righteous spend eternal life with God, whereas the souls of the unrighteous suffer eternally. Secondly, there were those that believed in the resurrection or assumption of the soul on death, e.g., 1 Enoch (1:1-9; 98:7-12); The Testament of Moses (10:1-2, 7-10b); Jubilees (23:26-27, 29-31); 4 Maccabees (16:12-13) and the Psalms of Solomon (Ps. 2:30-35). Indications are that they did not believe in the resurrection of the flesh. This view was held by the Essenes who held to a ‘realised eschatology’ whereby they became part of the eternal assembly and experienced fellowship with the heavenlies on initiation into the community (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). They looked forward to their transition from the body of flesh, which they saw as a hindrance to experiencing the fullness of their blessed state already entered into (Nickelsburg 1972: 154-155). At the birth of the Christian Church, Jews from different backgrounds and sects would have been birthed into the Church. This is evidenced in the different views on the resurrection of the dead portrayed in the New Testament. Firstly, a view emerges in the early Gospel accounts where Christ is attributed with propagating a view that the dead rise immediately on death to become like the angels and experience fellowship with God (Mt. 22:29-32; Mk. 12: 24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 396- 397). Christ speaks of Abraham, Isaac and Jacob as though they were already resurrected (Hick 1976: 181-183). This belief appears to be echoed by the author of Revelation who speaks of the souls of Believers entering directly into heaven upon being martyred (Rev. 6:9-11; 7:9-17) (Caird 1966: 101-102, 254). Saints that are martyred and translated into heaven receive white robes indicating the receipt of glorified bodies (Caird 1966: 101- 102, 254) (Rev. 7:9-17). This view does not see a general resurrection of dead bodies from tombs at the end of the age. There were those who extended this belief to include an idea of a ‘realized eschatology,’ similar to that held by the Essenes (Nickelsberg 1972: 167-169), where Believers, on being initiated into the faith, are immediately transferred into the heavenlies. The introduction of this belief to the Christian Church appears to have developed in the Jerusalem area where they adopted views expressed in the writings of Enoch (1 Enoch) and certain Essenic literature. Peter appears to echo Essenic concepts (Green 1968: 35- 36; Allbright 1957: 2f; Harrison 1964: 81) and speaks of Believers having been transferred out of darkness into marvelous light (1 Pet. 2:9-10). Peter’s view on the destruction of heaven and earth by fire (2 Peter 3:10-13), his view on the incarceration of wicked angels (2 Peter 2:4) and the continued punishment of the wicked awaiting judgement (2 Peter 2:9) have Essenic parallels (1 Enoch 1:1-4, 6-7; 93:14-17; 10:11-14; Qumran – Column iv in the Hymns). Paul, after spending time with Peter and Mark (Cullman 1953: 70-152; 1 Clement 5,42,44), appears to have embraced the realised eschatology propagated by Peter. Paul’s realised eschatology (Filson 1964: 336-340) is evidenced in his prison epistles where he speaks of Believers having already been raised up with Christ (Eph. 2:1-6; Col. 3:1) and being citizens of heaven (Eph. 2:19; Phil. 3:20). Indications are that the Believer is already spiritually resurrected in Christ. This state is similar to the state that the Essenes believed they entered into on being initiated into the Community (Bailey 1979: 82-85; Nickelsburg 1972: 148; Charlesworth 1994: Vol. 1. p. 3,13) (1QS. Col. 2. 24-25). Paul looks forward to his body being transformed to a body of glory (Phil. 3:20-21) and speaks of being transferred from the domain of darkness into the kingdom of ‘His beloved Son’ (Col. 1:13). Similarly to 1 Enoch he speaks of the Believers being revealed with Christ when He is revealed in glory (Col. 3:4). Paul also speaks of Christ’s return where the bodies of Believers who are alive on the earth will be transformed into glorious bodies similar to that held by Christ (Phil. 3:20-21). The two views mentioned above do, however, see a resurrection, or relocation of souls at the end of the age. Revelation speaks of the second resurrection (20:11-15), which appears to be a resurrection of the wicked (Massyngberde Ford 1975: 359). It appears that on being judged the souls of the lost are either annihilated in the second death (Caird 1966: 260) or suffer eternally (Craigen 1998: 191-201). Confusion arose during the intertestamental period regarding the severity and the finality of the punishment to be suffered by the wicked. Certain writings during this period allude to the wicked being totally annihilated on being judged (Nickelsburg 1972: 134) (Psalms of Solomon 3: 9-12; 13:11-12;1 Enoch 10:11-14; 53: 1-2; 98: 6-11; 99:11; 108:1-3, 11-15;) whereas other writings allude to the eternal suffering of the wicked (4 Maccabees 13:13-18; 1 Enoch 21:7-10; 103:6-8). As 1 Enoch was compiled over a few centuries, views contained therein are not always constant (Black 1985: 8). Thirdly, there are New Testament authors who held to a Pharisaic view on the resurrection of the dead. They, like the Pharisees, believed that the dead spend their time asleep in Sheol awaiting the resurrection of their fleshly bodies, i.e., the reanimation of their decomposed bodies (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). This is reflected in the early teachings of Paul (1 Thes. 4:13-18; 2 Thes. 2:1; 1 Cor. 15:1-58) (Charles 1963: 437-454), the Fourth Gospel (Jn. 5:28; 6: 38-40, 44,54) and a view held by the redactor of Matthew (27:51- 53). This view holds that all souls, righteous and wicked, are raised at the end of the age to face judgement (Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). The Pharisees held that the righteous undergo a resurrection of their decomposed bodies whereas only the souls of the wicked are raised on the last day (Whiston 1960: 478; Josephus Wars. Book ii 8:14). The righteous enter into eternal bliss whereas the wicked are condemned to eternal punishment (Whiston 1960: 478; Josephus Wars. Book ii 8:14). It becomes apparent that the term ‘resurrection,’ the Greek anastasis (Green 1976: 912, 924), meaning, ‘a raising up,’ or ‘rising,’ (Thayer 1962: 41-42) came to signify various elements of what was eventually referred to as the ‘resurrection.’ This term is used by the Synoptic Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) to refer to those who enter into eternal life on dying (Hick 1976: 181-183; Charles 1963: 395-400). The author of Revelation uses this term in reference to the resurrection of the souls of the righteous who enter heaven on dying (20:4-6) (Caird 1966: 254). This term is also used by those holding to the Pharisaic view in referring to the raising up of decomposed bodies of the dead at the end of the age (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14) (1 Thes. 4:16). Paul uses this term in correspondence subsequent to his second epistle to the Corinthians, but not in specific relation to the resurrection of the flesh (2 Tim. 2:18; Phil. 3:12) (Charles 1963: 455-463). Paul’s early views on the resurrection were challenged by the Corinthian Believers, who, after being exposed to the teaching of Peter and Apollos (1 Cor. 1:12) (Barrett 1968: 3; Tenney 1961: 294) appeared to have adopted a belief in an immediate assumption on death (Schutz 1969: 439-457), claiming that ‘there is no resurrection of the dead’ (1 Cor. 15:12). On receiving feedback from Titus on the Corinthian’s reception of his epistle to them (2 Cor. 7:6-7,13-16; 10:10), Paul changed his view from spending time ‘asleep’ waiting for the resurrection, to receiving a dwelling made without hands and immediately going into the presence of God (2 Cor. 5:1-8) (Charles 1963: 455-461). In subsequent correspondence Paul never again speaks of the dead spending their time asleep awaiting the resurrection, nor does he specifically mention the resurrection of the flesh, i.e., the reanimation of the decomposed bodies of the saints. The Jerusalem Church and those with close ties to it appear to have held to a belief that on death Believers are immediately resurrection into the presence of God. This appears to have had its roots in preaching attributed to Christ recorded in the earlier Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 395-400). Christ taught that Abraham, Isaac and Jacob were an example of the resurrected, which neither marry nor are given in marriage, and are as the angels who are in heaven. Indications are that the bodily compositions of the resurrected will be similar to that of the angels in heaven. Peter, who had close ties with the Jerusalem Church (Acts 15:1-12), appears to have held a similar view on the resurrection. He lays emphasis on the salvation of the soul (1 Pet. 1:9). The Early Church at Alexandria (Clement of Alexandria), which was believed to have been originated by Mark (Lafort 1999: The Church of Alexandria), Peter’s disciple (Brown 1996: Introduction to the Gospel of Mark), interpreted the epistles of Peter to speak of the resurrection of the soul (Roberts 1997: Ante-Nicene Fathers Vol. 2. From the Latin Translation of Cassiodorus). The Epistles of Peter have definite parallels to Essenic literature and the writings of Enoch (1 Enoch) (Green 1968: 35-36; Allbright 1957: 2f.; Harrison 1964: 81), which display belief in a ‘realised eschatology’ and immediate assumption on death (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). The Epistle of Jude, which appears to have originated in Palestine (Green 1968: 48), has parallels with the epistles of Peter (Green 1968: 22-23), indicating a common belief system. The Epistle of James, which also originated in Judea (Tasker 1980: 28-30; Acts 15:13-29; 21:18), does not contradict an immediate resurrection on death. The writer of Revelation appears to hold to this view by speaking of the souls being translated into heaven on being martyred (Rev. 6:9-11;7:9- 17) (Caird 1966: 86,254). On being raised into heaven these souls are given white garments (Rev. 6: 11; 7:13), signifying their receipt of glorified bodies (Caird 1966: 86,254). This view on the resurrection of the dead appears to have been the official view held by the Judean Church, the early leaders of the Church. / Prof. J. Du Rand

A SURVEY AND ANALYSIS OF CONTEMPORARY EVANGELICAL HERMENEUTICAL APPROACHES TO UNDERSTANDING MESSIAH IN THE OLD TESTAMENT Jason Alan Motte, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. T. J. Betts There is great diversity among evangelicals about how to understand messiah in the Old Testament. Many of the differences are largely related to hermeneutical choices. This study examines evangelical hermeneutical approaches to this issue from the time of Sigmund Mowinckel (1956) to the present. It identifies various positions represented by evangelicals, and lists major, relative works within each category. Then it analyzes the strengths and weaknesses of each approach. Based on such analysis, in the final chapter, a brief hermeneutical model for understanding messiah in the Old Testament is presented. This study concludes that the best hermeneutical model for understanding messiah in the Old Testament is one that is grounded in historical grammatical exegesis of Old Testament passages, and that allows for the inspired, progressive development of the concept of messiah from the Old Testament to its ultimate fulfillment in the New Testament.

簡祺輝. / 手稿本(cops. 2-3複印本) / Thesis (M.A.)--香港中文大學. / Shou gao ben (cops. 2-3 fu yin ben) / Includes bibliographical references: leaves 220-236. / Jian Qihui. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 略字表 --- p.pp i－iii / 經文引述 --- p.P. iv / 序言 --- p.pp. v－vi / Chapter 第一章 --- 有關申命記學派的討論 --- p.p.1 / Chapter （甲） --- 申命記學派的起源 --- p.p.2 / Chapter （乙） --- 有關申命記學派的工作 --- p.p.11 / Chapter （丙） --- 申命記學派的寫作日期 --- p.p.14 / Chapter （丁） --- 申命記學派的歷史觀 --- p.p.17 / Chapter 第二章 --- 在申命記學派的寫作中所顯示的以色列王國前的傳統 --- p.p.20 / Chapter （甲） --- 戰爭神學 --- p.p.22 / Chapter （乙） --- 神之山的意識 --- p.p.29 / Chapter （丙） --- 西乃傳統 --- p.p.38 / Chapter （丁） --- 耶布斯－－耶路撒冷的傳統 --- p.p.46 / Chapter （戊） --- 皇權思想 --- p.p.54 / Chapter 第三章 --- 錫安傳統及申命記學派對它所作的解釋 --- p.p.62 / Chapter （甲） --- 上帝揀選錫安作其居所 --- p.p.64 / Chapter （乙） --- 錫安山的不可侵犯性 --- p.p.71 / Chapter （丙） --- 政教合一 --- p.p.79 / Chapter （丁） --- 大衞家乃是以色列王位的合法承繼人　 --- p.p.88 / Chapter 第四章 --- 申命記學派對上帝的子民的了解 --- p.p.96 / Chapter （甲） --- 申命記學派所表現的是怎樣的上帝的子民 --- p.p.99 / Chapter （乙） --- 君王如何代表上帝的子民 --- p.p.107 / Chapter （丙） --- 當代的以色列人如何作上帝的子民 --- p.p.119 / Chapter 第五章 --- 神學反省 --- p.p.134 / Chapter （甲） --- 上帝的子民應有強烈的時代使命感 --- p.p.135 / Chapter （乙） --- 上帝的子民是社會公義的戰士 --- p.p.137 / Chapter （丙） --- 上帝的子民應該有人民參政的意識 --- p.p.139 / Chapter （丁） --- 上帝的子民是應該有開放的國族意識 --- p.p.141 / Chapter （戊） --- 上帝的子民是被揀選的也是被棄絶的 --- p.p.144 / Chapter 第六章 --- 今日香港教會的回應 --- p.p.147 / Chapter （甲） --- 申命記學派的訊息告訴給香港教會些什麼 --- p.p.147 / Chapter （乙） --- 教會為何有責任去宣告上帝的Torah --- p.p.149 / Chapter （丙） --- 教會如何履行Torah --- p.p.152 / 注釋 --- p.p.157 / 書目 --- p.p.220

林美恩. / "2010年6月". / "2010 nian 6 yue". / Thesis (M.Div.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 58-60). / Abstract in Chinese and English. / Lin Mei'en. / 論文摘要 --- p.i / Abstract --- p.i / 鳴謝 --- p.iii / 目錄 --- p.1 / 引言 --- p.3 / Chapter I. --- 研究課題的背景 --- p.3 / Chapter II. --- 研究問題及其重要性 --- p.4 / Chapter III. --- 研究方法及引用資料 --- p.4 / Chapter 第一章 --- 循道衛理會海外宣教事工的探索（1980-1988 ) --- p.6 / Chapter I. --- 80年代海外宣教事工之甶來 --- p.6 / Chapter II. --- 海外宣教事工的組織架構 --- p.7 / Chapter III. --- 海外宣教活動 --- p.9 / Chapter IV. --- 1980 一 1988年海外宣教事工評檢 --- p.14 / Chapter 第二章 --- 從開展澳門宣教事工至成立海外宣教委員會（1989-1997 ) --- p.16 / Chapter I. --- 海外宣教事工組織架構的轉變 --- p.16 / Chapter II. --- 澳門宣教(實踐）計劃之落實及發展 --- p.18 / 第一階段（1989-1992) --- p.18 / 第二階段（1992-1997) --- p.21 / Chapter III. --- 其他海外宣教項目 --- p.25 / Chapter IV. --- 1989 一 1997年海外宣教事工評檢 --- p.26 / Chapter 第三章 --- 海外宣教委員會成立後之發展(1998-2010 ) --- p.28 / Chapter I. --- 海外宣教委員會內之組織變化 --- p.28 / Chapter II. --- 海外宣教活動 --- p.29 / 澳門宣教事工 --- p.29 / 海外宣教教育 --- p.32 / 柬埔寨宣教事工 --- p.35 / Chapter III. --- "循道衛理佈道團（Methodist Evangelistic Ministry, MEM )" --- p.36 / Chapter IV. --- 1998 - 2010年海外宣教事工評檢 --- p.37 / 表一：循道衛理會澳門堂歷年主要同工的資料 --- p.38 / Chapter 第四章 --- 循道衛理會海外宣教發展面貌評檢 --- p.41 / Chapter I. --- 循道衛理會海外宣教理念與普遍香港教會有關概念之比較 --- p.41 / Chapter II. --- 從香港教會差傳/宣教事工整體發展看循道衛理會海外宣教發展 --- p.42 / 表二 ：循道衛理會及香港教會整體差傳/宣教事工發展情況之比較 --- p.43 / Chapter III. --- 海外宣教事工在循道衛理會的地位 --- p.44 / 表三：循道衛理會歷年參與海外宣教會友有關資料 --- p.46 / Chapter IV. --- 循道衛理會個別海外宣教事工之評檢 --- p.46 / 澳門及柬埔寨宣教事工 --- p.46 / 海外宣教教育 --- p.47 / 差派會友的評審及支援 --- p.49 / Chapter V. --- 總結 --- p.50 / 附錄 --- p.52 / Chapter I. --- 循道衛理會堂所及學校設立年份統計 --- p.52 / 表四：循道衛理會各堂所成立年份 --- p.52 / 表五：循道衛理會各學校設立年份 --- p.53 / 表六：循道衛理會各階段成立堂所數目 --- p.54 / 表七：循道衛理會各階段設立學校數目 --- p.55 / Chapter II. --- 循道衛理會堂所參與海外宣教調˘¬ --- p.55 / 表八：循道衛理會各堂所對海外宣教活動的參與 --- p.55 / 表九：回覆問卷堂所參與海外宣教活動的資料 --- p.55 / Chapter III. --- 循道衛理會歷年宣教學習團資料 --- p.56 / 表十：回覆問卷堂所參與海外宣教活動的資料 --- p.56 / 書目 --- p.58 / 會議記錄 --- p.58 / 書本 --- p.58 / 訪問 --- p.59 / 網頁 --- p.59 / 其他 --- p.60

Liu Fung-chi. / Thesis (M.Div.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 66-71). / Abstracts in English and Chinese. / Introduction --- p.1 / Chapter A. --- Background information on 226}0´ببHaustafeĺح --- p.1 / Chapter B. --- Significance of Haustafeln and that of the family institution --- p.2 / Chapter C. --- Aims and approach of thesis --- p.6 / Chapter I. --- "The hinge of the Haustafel: ""submit to one another in the fear of Christ""" --- p.8 / Chapter A. --- The fear of Christ --- p.8 / Chapter B. --- Mutual submission --- p.10 / Chapter II. --- Appeal to wives and husbands --- p.11 / Chapter A. --- exhortation to wives --- p.13 / Chapter - --- duties of wives --- p.13 / Chapter - --- basis/reasons for the duties --- p.15 / Chapter B. --- exhortation to husbands --- p.17 / Chapter - --- duties of husbands --- p.18 / Chapter - --- basis/reasons for the duties --- p.21 / Chapter C. --- Concluding Remarks --- p.24 / Chapter III. --- Appeal to children and parents --- p.25 / Chapter A. --- exhortation to children --- p.27 / Chapter - --- duties of children --- p.27 / Chapter - --- basis/reasons for the duties --- p.31 / Chapter B. --- exhortation to parents --- p.32 / Chapter - --- duties of parents --- p.32 / Chapter - --- basis/reasons for the duties --- p.39 / Chapter C. --- Concluding Remarks --- p.39 / Chapter IV. --- Appeal to slaves and masters --- p.41 / Chapter A. --- exhortation to slaves --- p.43 / Chapter - --- duties of slaves --- p.44 / Chapter - --- basis/reasons for the duties --- p.46 / Chapter B. --- exhortation to masters --- p.47 / Chapter - --- duties of masters --- p.48 / Chapter - --- basis/reasons for the duties --- p.50 / Chapter C. --- Concluding Remarks --- p.51 / Chapter V. --- Contemporary reflection in relation to Hong Kong Context --- p.52 / Conclusion --- p.63 / Bibliography --- p.66

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黃薇. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 107-114) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Huang Wei.

Scanned copy of Offutt's dissertation which is now in the public domain. Scanned as part of our digitization on demand service.

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