Looked at from the point of view of somebody not terribly literate, these alterations in the inspired texts are easy to understand. Why should we imply that the Almighty himself actually leads us into temptation? The answer (in my view the correct one) is that temptation, peirasmos, does not here mean that nasty little voice within us which tempts us to eat the last chocolate in the box while nobody is watching, but means Persecution; the 'testing' to which we are subjected when we are being persecuted ... when our Faith is being put to the test.
But, be that as it may, I prefer the advice given in Liturgiam authenticam, that admirable and scholarly document on the methodology of liturgical translation put out in the pontificate of S John Paul. It is now sneered at by the sort of people who have filled up the offices of the Congregation for Worship after the ejection of scholars and academics. It points out that, when there is doubt about which of more than one interpretation of a Latin text is preferable, it is best to go for a fairly literal rendering of the original which leaves each option open and available.
This is, of course, exactly the sort of open-minded preference for liberty which so runs against the grain of Bergoglianity.
And the rendering of "for many" as "for all" illustrates this. 'Many' can mean 'for a lot' or it can mean 'not for all'. My own view is that the Lord is proclaiming the availability of the Salvation he brings is for absolutely everybody. All they need to do is to 'receive' him and to 'believe on his name'. I do not believe that the Lord has removed from any human heart the faculty of rejecting him.
The problem here for many traddies is that "for all" appears to select and impose the notion that every human will ultimately be saved ... you might call this "Universalism". I rather sympathise with their suspicion in this regard.
There is a very amusing whimsicality here. In one of its Offertory prayers, the Authentic Use of the Roman Rite does indeed pray that the Chalice may be accepted "pro nostra et totius mundi salute". But the Vandals ... or was it the Visigoths ... of the 1960s chopped that out!
In other words, the Modernists of the 1960s were convinced that the vera et certa utilitas Ecclesiae demanded (exigat) that this prayer be excised (Sacrosanctum Concilium 23). Half a century later, the Bergoglianists, the Modernists of our own time, are convinced that the idea be shoved back in ... so strongly convinced that they cheerfully mutilitate the Lord's words in order to do so!
To be concluded.