Text
In Greek
Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ·
πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου,
ὡσαννὰ ἐν τοῖς ὑψίστοις.
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
Ὡσαννὰ ὁ ἐν τοῖς ὑψίστοις.
''Hágios, hágios, hágios, Kýrios Sabaṓth;''
''plḗrēs ho ouranós kaí hē gê tês dóxēs sou,''
''hōsanná en toîs hupsístois.''
''Eulogēménos ho erkhómenos en onómati Kyríou.''
''Hōsanná ho en toîs hupsístois.''
In the Liturgy of St. James:
Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ.
Πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου.
Ὡσαννὰ ἐν τοῖς ὑψίστοις.
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
Ὡσαννὰ ἐν τοῖς ὑψίστοις.
''Hágios, hágios, hágios, Kýrios Sabaṓth.''
''Plḗrēs ho ouranós kaí hē gê tês dóxēs sou.''
''Hōsanná en toîs hupsístois.''
''Eulogēménos ho erkhómenos en onómati Kyríou.''
''Hōsanná ho en toîs hupsístois.''
In Latin
In the Roman Rite:In the Roman Rite, the ''Sanctus'' also forms part of the solemn hymn of praise ''Te Deum laudamus'', but with the addition of a reference to the "majesty" of the Lord's glory in the ''Pleni sunt'' verse (the phrase ''pleni sunt caeli et terra gloria tua'' becomes ''pleni sunt caeli et terra maiestatis gloriae tuae''). The ''Benedictus'' is not included in the ''Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth. Pleni sunt cæli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini. Hosanna in excelsis.
In the Mozarabic Rite:Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt cæli et terra maiestatis gloriæ tuæ.
Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth: Pleni sunt cæli et terra gloria maiestatis tuæ, Hosanna filio David. Benedictus qui venit in nomine Domini. Hosanna in excelsis. Hagios, hagios, hagios Kyrie o Theos.
In English
The Sanctus appears thus in the 1549 Book of Common Prayer (and as set to music by John Merbecke in 1550):In the 1552 Book of Common Prayer and 1559 BCP it appears without the Benedictus:Holy, holy, holy, lorde God of hostes. heaven and earth are full of thy glory Osanna in the highest. Blessed is he that commeth in the name of the lorde: Glory to the, o lorde in the highest.
The 1662 BCP has it thus:Holy, holy, holy, lord god of hostes, heven and earth are ful of thy glory, glory be to the, O Lord most hyghe.
Holy, Holy, Holy, Lord God of hoſts, heaven and earth are full of thy glory; Glory be to thee, O Lord Moſt High.Later Anglican prayer books following the
The following English version was used by mostHoly, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most high. Blessed is he that cometh in the name of the Lord. Hosanna in the highest.
In 1973 the International Consultation on English Texts (ICET) produced an ecumenical version that at that time was adopted by Catholics, Anglicans, Lutherans, Methodists and others:Holy, holy, holy, Lord God of Sabaoth; heaven and earth are full of thy glory. Hosanna in the highest. Blessed is He that cometh in the name of the Lord Hosanna in the highest.
Since 2011 the Roman Missal in English has:Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Sources
As Enrico Mazza writes:The ''Sanctus'' became part of the Roman Eucharistic Prayer only in the first half of the fifth century; all in all, this was a fairly late period, inasmuch as by then theAs can be read in the same source, in the Alexandrian tradition on the other hand,text Text may refer to: Written word * Text (literary theory), any object that can be read, including: **Religious text, a writing that a religious tradition considers to be sacred **Text, a verse or passage from scripture used in expository preachin ...of the Roman Canon had become fixed and was regarded as a text possessing great authority. There exist two fundamental types of Sanctus: the Alexandrian and the Antiochene. The Sanctus of the Roman Eucharist derives from the Antiochene liturgy and has two parts: (a) the Sanctus true and proper, consisting of the acclamation from Isaiah 6:3; and (b) the ''Benedictus'', a christological acclamation taken from Matthew 21:9. The Sanctus has been given achristological In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Di ...interpretation and atrinitarian The Christian doctrine of the Trinity (, from 'threefold') is the central dogma concerning the nature of God in most Christian churches, which defines one God existing in three coequal, coeternal, consubstantial divine persons: God the Fa ...interpretation, and this in both theEast East or Orient is one of the four cardinal directions or points of the compass. It is the opposite direction from west and is the direction from which the Sun rises on the Earth. Etymology As in other languages, the word is formed from the fac ...and the West. These differing interpretations may be due to the presence, in the text of the Sanctus, of a theological section, namely, the acclamation from Isaiah 6:3, and a christological part, namely the acclamation from Matthew 21:9. The text of the Sanctus passed from Jewish use to Christian use at a very early time, since it cited in theApocalypse of John The Book of Revelation is the final book of the New Testament (and consequently the final book of the Christian Bible). Its title is derived from the first word of the Koine Greek text: , meaning "unveiling" or "revelation". The Book of R ...and in theletter Letter, letters, or literature may refer to: Characters typeface * Letter (alphabet), a character representing one or more of the sounds used in speech; any of the symbols of an alphabet. * Letterform, the graphic form of a letter of the alphabe ...of Clement to the Corinthians.
the Sanctus consisted of only the first part, the citation of Isaiah 6:3, and lacked the ''Benedictus''; this was the earliest form taken by the Sanctus in the Eucharist. This early state can be seen in the testimonies of Eusebius of Caesarea, the ''Mystagogical Catecheses'' of Cyril of Jerusalem, and, above all, the ''Ritual'' used in the Church ofThe first part of the Sanctus, the adaptation from , describes the prophet Isaiah's vision of the throne of God surrounded by six-winged, ministering seraphim. A similar representation is found in . In Jewish liturgy, the verse from Isaiah is uttered by the congregation during Kedusha, a prayer said during the leader's repetition of the Amidah (18 Benedictions):Theodore of Mopsuestia Theodore of Mopsuestia (c. 350 – 428) was a Christian theologian, and Bishop of Mopsuestia (as Theodore II) from 392 to 428 AD. He is also known as Theodore of Antioch, from the place of his birth and presbyterate. He is the best know .... In the latter, too, that is, in the archaic stage of the Syrian liturgy, the ''Benedictus'' was unknown, and the Sanctus consisted solely of the acclamation from Isaiah 6:3.
The text of the second part, beginning with the word ''Benedictus'' (''Kadosh Kadosh Kadosh Adonai Tz'vaot'' ''Melo Kol Haaretz Kevodo.''
Hymn forms in Eastern liturgies
The present form of the Divine Liturgy of St. John Chrysostom, the primary liturgy of theἍγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου, ὡσαννὰ ἐν τοῖς ὑψίστοις. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ὡσαννὰ ὁ ἐν τοῖς ὑψίστοις.. For an English translation, se
The Orthodox Page: The Divine Liturgy of St. John Chrysostomos
/ref>
''Hágios, hágios, hágios Kýrios Sabaṓth; plḗrēs ho ouranós kaí hē gê tês dóxēs sou, hōsanná en toîs hupsístois. Eulogēménos ho erkhómenos en onómati Kyríou. Hōsanná ho en toîs hupsístois.''
The above differs from the Roman Rite Latin text
*in that the Latin adds to the word ''Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ δόξης σου. Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
''Hágios, hágios, hágios, Kýrios Sabaṓth; plḗrēs ho ouranós kaí hē gê dóxēs sou. Hōsanná en toîs hupsístois; eulogēménos ho erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.''
The Liturgy of Saint James as given in Swainson reads as follows:
Ἅγιος, ἅγιος, ἅγιος, Κύριε σαβαώθ· πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Eὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
''Hágios, hágios, hágios, Kýrie sabaṓth. Plḗrēs ho ouranós kaí hē gê tês dóxēs sou; hōsanná en toîs hupsístois. Eulogēménos ho erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.''
This text not only omits the article that is used in the Liturgy of Saint John Chrysostom, but also has ''Kyrie'' (Ἅγιος, ἅγιος, ἅγιος, Κύριος σαβαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Εὐλογημένος ὁ ἐλθὼν καὶ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.
''Hágios, hágios, hágios, Kýrios Sabaṓth, plḗrēs ho ouranós kaí hē gê tês dóxēs sou; hōsanná en toîs hupsístois. Eulogēménos ho elthṓn kaí erkhómenos en onómati Kyríou; hōsanná en toîs hupsístois.''
This version adds "he who came and" before "he who comes"; in this it resembles the Liturgy of Saint James in the tradition of the Syriac Orthodox Church:
The Syriac Orthodox Church also has what it calls the ''Liturgy of Saint Dionysius'', in which the Hosanna phrase appears only at the end:Holy, holy, holy, Lord God Almighty; heaven and earth are full of His glories. Hosanna in the highest. Blessed is He Who came and will come in the Name of the Lord. Hosanna in the highest.
The form used in the ancient Liturgy of Addai and Mari is much shorter:Holy Holy Holy, Lord of Sabbaoth, Heaven and Earth are full of Thy Glory. Blessed is He that cometh in the Lord's Name; Hosanna in the highest.
The Coptic version of the Liturgy of Saint Basil also gives a short text of what it calls the ''Hymn of the Seraphim'':ܩܲܕܝܫ: ܩܲܕܝܼܫ: ܩܲܕܝܼܫ: ܡܵܪܝܵܐ ܐܲܠܵܗܵܐ ܚܲܝܠܬ݂ܵܢܵܐ: ܕܲܡܠܹܝܢ ܫ̈ܡܲܝܵܐ ܘܐܲܪܥܵܐ ܡܸܢ ܬܸܫ̈ܒ݁ܚܵܬܹܗ: ܘܡܸܢ ܟܝܵܢ ܐܝܼܬ݂ܘܼܬܹܗ: ܘܡܸܢ ܗܸܕ݂ܪܵܐ ܕܙܝܼܘܹܗ ܡܫܲܒ݁ܚܵܐ܀ ܐܘܿܫܲܥܢܵܐ ܒܲܡܪ̈ܲܘܡܹܐ: ܐܘܿܫܲܥܢܵܐ ܠܲܒ݂ܪܹܗ ܕܕ݂ܵܘܝܼܕ݂: ܒܪܝܼܟ݂ ܕܐܸܬ݂ܵܐ ܘܐܵܬܹܐ ܒܲܫܡܹܗ ܕܡܵܪܝܵܐ: ܐܘܿܫܲܥܢܵܐ ܒܲܡܪ̈ܲܘܡܹܐ. Holy, Holy, Holy Lord is the Lord God of hosts, for heaven and earth are full of his praises, and of the nature of his being, and for the excellency of his glorious splendor. Hosanna in the heights. Hosanna to the son of David. Blessed is he who came and will come in the name of the Lord. Hosanna in the heights.
Holy, Holy, Holy, Lord of hosts; Heaven and earth are full of Your holy glory.
Alternative ancient names and ancient secrecy
The priest's introductions, following the rubrics that set what should be done by whom with each passage, uniformly call the hymn the , i.e. "the hymn of victory". On the other hand, it used to be that, as Swainson notes about an attested variant form wherein only is being quoted:In the margin, much abbreviated, may be discerned the following: '. Chrysostom frequently refers to this: sometimes as '; sometimes as '; sometimes as the '. The knowledge of it as a whole was confined to the faithful.:''Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth; pleni sunt coeli et terra gloria tua'' ::Holy, Holy, Holy Lord God of Hosts; Heaven and earth are full of Your glory. :''Hosanna in excelsis'' ::Hosanna in the highest :''Benedictus qui venit in nomine Domini.'' ::Blessed is He who comes in the name of the Lord :''Hosanna in excelsis''
Musical settings
The Sanctus has been set to numerousAccompanying gestures
In the Tridentine Mass the priest joins his hands while saying the word "Sanctus" and then, bowing, continues to recite the whole of the Sanctus in a lower voice, while a small bell is rung; then, on reaching the words "Benedictus qui venit in nomine Domini", he stands erect again and makes the Sign of the Cross. He then continues immediately with the Canon of the Mass, while the choir, if there is one, sings the Sanctus. In the pre-1962 form, the choir pauses for the Consecration and continues with the ''Benedictus'' part afterwards. As a result of this division, the Sanctus has sometimes been spoken of as "Sanctus and Benedictus". However, in line with Pope John XXIII's revision of the rubrics of the liturgy, the splitting of the Sanctus, when sung to Gregorian chant (though not if sung polyphonically) was forbiddenNotes and references
Notes
References
Further reading
* Spinks, Bryan D. (2002). ''The Sanctus in the Eucharistic Prayer''. Cambridge; New York: Cambridge University Press.External links
* {{Lutheran Divine Service Christian liturgical music Eucharist Latin religious words and phrases Order of Mass