Matius 24:24

24:24 For false messiahs ¹  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Markus 13:22

13:22 For false messiahs ²  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Roma 8:31-35

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ³  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? ⁴  It is God who justifies. 8:34 Who is the one who will condemn? Christ ⁵  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁶ 

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁷  would stand, not by works but by ⁸  his calling) ⁹  –

Ibrani 6:18-19

6:18 so that we who have found refuge in him ¹⁰  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ¹¹ 

Ibrani 6:1

6:1 Therefore we must progress beyond ¹²  the elementary ¹³  instructions about Christ ¹⁴  and move on ¹⁵  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Yohanes 2:19

2:19 Jesus replied, ¹⁶  “Destroy ¹⁷  this temple and in three days I will raise it up again.”

[24:24]  ¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:22]  ² tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:32]  ³ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:33]  ⁴ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ⁵ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:35]  ⁶ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[9:11]  ⁷ tn Grk “God’s purpose according to election.”

[9:11]  ⁸ tn Or “not based on works but based on…”

[9:11]  ⁹ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[6:18]  ¹⁰ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ¹¹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[6:1]  ¹² tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹³ tn Or “basic.”

[6:1]  ¹⁴ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁵ tn Grk “leaving behind…let us move on.”

[2:19]  ¹⁶ tn Grk “answered and said to them.”

[2:19]  ¹⁷ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”