English has: 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 the text 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 a christological interpretation and a trinitarian interpretation, and this in both the East 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 the Apocalypse of John and in the letter of Clement to the Corinthians. As can be read in the same source, in the Alexandrian tradition on the other hand, 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 of Theodore of Mopsuestia. 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 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): Kadosh Kadosh Kadosh Adonai