Romans 5:12 T/R
12 δια τουτο ωσπερ δι ενος ανθρωπου η αμαρτια εις τον κοσμον εισηλθε και δια της αμαρτιας ο θανατος και ουτως εις παντας ανθρωπους ο θανατος διηλθεν εφ ω παντες ημαρτον
"ο θανατος διηλθεν εφ ω παντες ημαρτον" ~ "death passed through upon all who did sin"
Romans 5:12-14 YLT (T/R)
12 because of this, even as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all did sin; ["death passed through upon all who did sin"]
13 for till law sin was in the world: and sin is not reckoned when there is not law;
14 but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.
See what this truly says? Death reigned from Adam until Moses: even over those NOT having sinned in the same manner as Adam had transgressed. Does it sound "fair" that death passed through even upon those who had not sinned after the same manner as Adam's transgression? Adam had a direct commandment from the Creator and disobeyed it, (and he was not deceived either, he knew what he was doing, O the humanity!), but the same cannot be said for many other people who came after him. And yet Adam is the type, (typecast, typology), of Messiah who was to come. Therefore the argument which Paul is building is designed to show how grace abounds even more in the same "unfair" way for the even greater good, that is, grace passes to all men because death passed through to all men even though not all sinned after the manner of Adam's transgression, (though all have sinned). Thus what follows in Romans 5:15 cannot be rendered correctly the way it is rendered in most English translations because, if so, the very point which Paul is making in the preceding context above is lost to the reader. I'm not even going to touch Romans 5:15 for now because the above is clear enough as it is, (it should force others to seek out the truth for themselves). However there is no room for elitism in the writings of Paul because Messiah, at Golgotha, dragged the all unto himself; for he is the Light of the world that enlightens every human being coming into the world, and if you slay the Light of the world, then thus we judge: that the all died, (2 Cor 5:14).
Hmmm, well there are two out of at least three cups mentioned at the Seder: one covenant "for many", (Mt 26:28 ASV, Mk 14:24 ASV, Lk 22:17 ASV), and one new covenant "for you", (Lk 22:20 ASV). So with the mind I myself serve the Torah of Elohim, (which is Horeb and of above), but against the flesh I employ the Torah of sin, (which is Sinai and of below), and thereby I subdue my body and bring it into subjection, mortifying the unruly "members" which are upon my land; lest by any means I should be found a castaway. And yet every man is likened to a city, (πολις), for you are the light of the world: a city that is set on the mountain of Elohim cannot be hidden. However a πολις generally describes a city with an outer perimeter wall; and yet most all cites with walls had an outer perimeter area roundabout the outside of the city wall, which is called the commons or profane, (in much the same way as the temple analogies that "profane" area represents the flesh). And outside the city walls are the various little hamlets, and unwalled villages, and even all sorts of wild creatures and beasts, (lol). So perhaps then οι πολλοι and τους πολλους are better words for Romans 5:15 than "all" because it may just mean all of your city, including all of your little hamlets and unwalled villages, (for Messiah is the Savior of the body, (Eph 5:23), that is to say, in the End, "the last day", if we do what he admonishes us to do, and continue in his Testimony and doctrine, and endure unto the End).
At least that is my forty-two sense.