I have a couple of minutes to type out the section "Scripture Passages Used to Support the Reformed View" from Systematic Theology by Wayne Grudem (from chapter 27, The Atonement)
"Several Scripture passages speak of the fact that Christ died for his people. "The good shepherd lays down his life for the sheep" (John 10:11). "I lay down my life for the sheep" (John 10:15). Paul speaks of "the church of God which he obtained with the blood of his own Son" (Acts 20:28). He also says, "He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?" (Romans 8:32). This passage indicates a connection between God's purpose in giving up his Son "for us all" and giving us "all things" that pertain to salvation as well. In the next sentence Paul clearly limits the application of this to those who will be saved because he says "Who shall bring any charge against God's elect?" (Rom. 8:33) and in the next verse mentions Christ's death as a reason why no one shall bring a charge against the elect (8:34). In another passage, Paul says, "Husbands, love your wives, as Christ loved the church and gave himself up for her" (Eph. 5:25).
Moreover, Christ during his earthly ministry is aware of a group of people whom the Father has given to him. "All that the Father gives me will come to me; and him who comes to me I will not cast out...this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day" (John 6:37-39). He also says, I am not praying for the world but for those whom you have given me, for they are yours" (John 17:9). He then goes on from this specific reference to the disciples to say, "I do not pray for these only but also for those who believe in me through their word" (John 17:20).
Finally, some passages speak of a definite transaction between the Father and the Son when Christ died, a transaction that had specific reference to those who would believe. For example, Paul says, "God showed his love for us in that while we were yet sinners, Christ died for us" (Rom. 5:8). He adds, "For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. (Rom. 5:10) This reconciliation to God occurred with respect to the specific people who would be saved, and it occurred "while we were enemies." Similarly, Paul says, "For our sake he made him to be sin who knew no sin, so that hin him we might become the righteousness of God" (2 Cor. 5:21; cf. Gal 1:4; Eph 1:7). And "Christ redeemed us from the curse of the law, having become a curse for us" (Gal. 3:13)
Further support for the Reformed view is found in the consideration that all the blessings of salvation, including faith, repentance and all of the works of the Holy Spirit in applying redemption, were also secured by Christ's redemptive work specifically for his people. Those for whom he earned forgivenenss also have had those other benefits earned for them (cf. Eph 1:3-4; 2:8; Phil 1:29).
What I have called "the Reformed view" in this section is commonly referred to as "limited atonement." However, most theologians who hold this position today do not prefer the term "limited atonement" because it is so easily subject to misunderstanding, as if this view somehow held that Christ's atoning work was deficient in some way. The term that is usually preferred is particular redemption, since this view holds that Christ died for particular people (specifically, those who would be saved and whom he came to redeem), that he foreknew each one of them individually (cf. Eph 1:3-5) and had them individually in mind in his atoning work.
The opposite position, that Christ's death actually paid for the sins of all people who ever lived, is called "general redemption" or "unlimited atonement."
