The present form of the
Divine Liturgy of St. John Chrysostom, the primary
liturgy of the
Eastern Orthodox Church, reads (when in
Greek) the following text: 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. The above differs from the
Roman Rite Latin text • in that the Latin adds to the word
Dominus (Lord), which is the regular Latin translation of יהוה, the
Deus (God), which is found in neither the Greek nor the Latin translations nor in the original text of Isaiah 6:3, but is found in : "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!" • in that the Latin has the plural
caeli, and the Greek the singular for the mention of "heaven", which appears in neither the Latin nor the Greek translation of Isaiah 6:3. • in that the Greek gives two different forms of the phrase corresponding to
Hosanna in excelsis, the second one including an article. The article is not found in Matthew 21:9. The form of the hymn without the article is also used in the Greek
Liturgy of Saint James, The
Liturgy of Saint Basil of the
Eastern Orthodox Church has the same form of the Sanctus as the Liturgy of Saint John Chrysostom, with its two variants of the Hosanna phrase. In older Greek liturgical manuscripts, various forms of the hymn are attested; the ones that will follow below, belong to the ones edited by
Swainson in his 1884 book
The Greek liturgies. Among these forms, there are variations of the hymn being composed of practically only the Old testament part. Others include: In the Liturgy of Saint John Chrysostom, one of them excludes not only the article , but also the article «τῆς»: 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 (
vocative case) where the Liturgy of Saint John Chrysostom has
Kyrios (
nominative). In current use, the Liturgy of Saint James may use the nominative rather than the vocative case of ; the article is also not present in this form at the concluding
Hosanna. Moreover, a different variant of the Liturgy of Saint James is found in the margin of a manuscript that gives only the three words in the body: "In the margin, much abbreviated, may be discerned the following: This produces the text: 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: 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 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 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 form used in the ancient
Liturgy of Addai and Mari is much shorter: 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. The Coptic version of the
Liturgy of Saint Basil also gives a short text of what it calls the
Hymn of the Seraphim: 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==