aa. As for the elect. Condemnation came upon all of Adam's posterity when he sinned in Eden, including the elect of God. Thus the elect were under condemnation with the rest, being children of wrath as the rest, see Eph. chapter 2.
In John 3:17 Christ uses the aorist form of krinô, "to judge", "to damn" etc. Meaning Christ was not sent into the world by God in order that He pass a once and for all sentence of damnation upon "the world", but to the contrary (all) to the end (hina) "the world" be saved by Him. This can only be true if "the world" refers to the elect of God. The subjunctive mood of sôdzô in this context cannot mean uncertainty, because the analogy of faith as respects the salvation of God's elect allows for no uncertainty as to their being efficaciously saved by Christ Jesus the Lord. Christ is an efficacious Saviour of His people, no ifs and buts.
In Adam the elect of God were under condemnation, a condemnatory sentence due to sin imputed. Considered in the person of Christ there is no condemnation for them, but grace reigning through righteousness by Jesus Christ. Non-elect persons are ever under the sentence of condemnation, due to Adam's sin imputed, and it will never be removed because Christ's righteousness has not been imputed to such.
As for agorazo I will not argue against the fact that in certain instances it refers to the death of Christ in a saving sense. But in 2Pet. 2:1 agorazo is not a saving "buying", because if it were so then the false teachers would not go to perdition, as Peter indicates they will. The redemption which is in Christ Jesus, Rom. 3:24, is an efficacious redemption, and each person included in that work by Divine decree in eternity will inherit eternal blessedness with all that it entails. None of those included in Christ's saving work can be lost, go to perdition. This is the teaching of the whole counsel of God's holy word as respects soteriology. Context is important in interpretation, no denying, but it must be subordinated to the analogia fidei. A contextual interpretation must not fight against the rest of Scripture on a given matter. The Scripture cannot be broken, the Bible contains no real contradictions, because God is not the God of disorder, but of concord and harmony.
Harald