The current English translation of the Sanctus is a fine example of why the new English Mass was necessary; and of how translation should be done.
The original Sanctus Sanctus Sanctus Domine Deus Sabaoth comes from Isaiah 6. Readers will not need to be reminded that Domine translates YHWH, the unutterable Name of the Jewish God ... that is to say, our God, for we ought never to forget that (as Pius XI said in the era of Hitler) we are all spiritually Semites. Before the Preface, the priest has invited us to Make Eucharist (give thanks) to YHWH our God; now we join the angels in shouting his holiness.
He is YHWH God SBAOTH; an ancient cult title which the Vulgate properly translates as 'God of armies'; he is the God who went to war before David and the people of Israel, his chosen, throughout their ... oops, I think I should have written 'our' ... history. But how to translate SBAOTH?
Old Bad ICEL rendered 'Holy, holy, holy Lord, God of power and might'. Characteristically nasty, because it makes LORD a final monosyllable that in saying and singing gets psychologically and physically (we are just coming to the end of our puff) lost. It puts a heavy break before the phrase 'God of power and might' and thereby breaks up the integrity of the Hebrew original.
But there would be something awkward in a literal rendering 'God of Armies'. If that had been proposed, the furore would have been understandable. New ICEL has done a very wise thing. It has gone back to the archaic English phrase 'God of hosts'. where 'hosts' is old English for 'armies' (cf Wycliff and the Authorised Version and Cranmer's Prayer Book). 'Sabaoth' is an archaism; what more fitting than an archaism to render it; an archaism which reminds us of our Hebrew roots and of the long history of Biblical and liturgical English. This is precisely how translation should be done.
The admirable document Liturgiam authenticam advised the evolution of Sacred Vernaculars; Christine Mohrmann foresaw their possibility.
The alternative, of course, would have been to retain in the English the old Hebraic Sabaoth. As inflammable Dr Cranmer did in his fine rendering of the Te Deum, now to be found in the Ordinariate Missal (Appendix at the back). I wonder whether he translated Mattins first; or 'the Masse'. I think one can detect an evolution is his instincts for translation: One day he might use 'immarcescible'; the next would find him convinced that a Wreath was 'unfading'.