Do you think our differing views on whether God punished Christ for our sins could have arisen from the translations we use?
I think you also need to look at the words propitiate
Christ's death is likened in scripture to the payment of a ransom; to a propitiation; to a vicarious punishment for man's sin. All of these I have preached and probably shall preach again - the Lord sparing me - many times. But I see them as illustrations
taken from human life and culture, to help us grasp the fact that, on the Cross, Christ has done all that is necessary in the will of the Father to redeem us. I do not see them as deep, all-embracing, satisfactory explanations of what happened between God the Father and God the Son.
I think C S Lewis puts it succinctly, beautifully and memorably, when he describes the death of Aslan, which likewise saved Edmund in The Lion, the Witch and the Wardrobe
from the law of sin and death: he calls it deeper magic from before the dawn of time
. Is that not really what Christ's redeeming death was? A hidden mystery which operated within the counsels of the Godhead, beyond human comprehension?
If we Evangelicals believe that Christ's dying for us was a ransom, a propitiation, our punishment borne vicariously, and if you Orthodox see Christ's death as paying in some way for your sin, sufficiently to secure God's forgiveness, surely that is faith
? And it is faith
that God requires, not understanding. The rest is there to help us believe, to get some human idea we can hold on to of what Christ did for us.
I have said before, and may say again, that Thomas Hopko's writings on the death of Christ warm the heart and cause me to believe that, as they say, your faith and mine meet at the foot of the Cross.