9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

What books comprise the Bible? Different Christian traditions have different opinions, which isn't too surprising. The sacred scriptures of the Christian faith date back thousands of years. They come from different sources, and were written by various people. Scholars have pored over them and debated about them. If a book is deemed to be canonical, then it is regarded, at least by one group of people, as being part of the Bible.

What books are in the canon of the New Christian Bible? The determining factor is whether or not a book has a continuous internal sense, that is, that it was written using the "correspondences" between natural and spiritual things.

Here's an excerpt from Swedenborg's work entitled The New Jerusalem and its Heavenly Doctrine 266:

"266. Which are the Books of the Word. The books of the Word are all those which have an internal sense; but those books which have no internal sense, are not the Word.

The books of the Word, in the Old Testament, are: the five Books of Moses, the Book of Joshua, the Book of Judges, the two Books of Samuel, the two Books of Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

In the New Testament: the four Evangelists, Matthew, Mark, Luke, John; and the Book of Revelation.

The rest have no internal sense. See Arcana Coelestia 10325."

That list makes the New Christian canon relatively short. Swedenborg doesn't altogether write off the other books of the Protestant canon, calling them good books for the church -- and he sometimes cites them in his theological works.

In the New Christian Bible Study, we have opted to show all the books of the Bible translations that we offer, so that readers can find what they're searching for. We highlight words that have inner meanings, even when they're in books that don't have a continuous internal sense. That could be misleading in some cases, but it will also help readers see that there are inner meanings in the Bible.

For example, the Book of Job is from the Ancient Church (which predated the Israelitish church), and was written using some correspondences, even in the internal sense is not solely about the Lord and His kingdom. (See Arcana Coelestia 3540).

2971. The field and the cave that was therein. That this signifies as to the good and the truth of faith, is evident from the signification of “field” as being the church, also the good itself of the church. The celestial, or good, which is of love to the Lord and of charity toward the neighbor, is compared to “ground,” and also to “field;” it is also called “ground” and “field;” because the celestial or good is that which receives the truths of faith, which are compared to seeds and are also called “seeds.” The same is evident also from the signification of a “cave,” as being the truth of faith which is in obscurity (see n. 2935); it is said to be in obscurity because it is with the spiritual (see n. 1043, 2708, 2715).