Kevin P. Edgecomb has a really superb review of the new Orthodox Study Bible here. The whole thing is worth reading, but I'll cut to the chase with his concluding paragraph:
So, for me, NETS [New English Translation of the Septuagint] will remain my English Septuagint of choice, and it will remain the English Septuagint that I recommend to others, without reservation and with whole-hearted, honest enthusiasm. I’m not particularly fond of “study Bibles” in any case. I am particularly not fond of those claiming to be something they aren’t (in this case a complete translation of the Septuagint), and with a supposedly sanctifying veneer of Orthodoxy about them. Don’t get me wrong: I love Orthodoxy, entirely and wholly; it is my life. But slapping the word Orthodox onto a Bible which is insufficiently representative of the richness and beauty of the tradition of the Eastern Orthodox Church, even at the level of its own language, does absolutely nothing for me, and in fact makes me rather angry. This Orthodox Study Bible could have been better and should have been better. Why was it not better?There is also a very interesting post by T. R. Valentine here. Excerpt:
The standard numbering of the books of the Old Testament [is], like it or not, based on the Masoretic text.Hat tip to Stefan for both these links. Don't neglect reading Fr Ephrem Lash's review of the original Orthodox Study Bible, which is one of the Great Book Reviews of Our Times. I should have my own copy of the new edition in about two weeks, and shall comment thereon upon receipt.
The ΖΩΗ (ZOE) text I have adapts to this by skipping verse numbers where the Church's text does not have the equivalent of the Masoretic. Thus, in 1 Kingdoms, the ΖΩΗ (ZOE) text numbers the first eleven verses of chapter 17 which basically parallel the Masoretic text, then skips numbers 12 through 31, numbers verses 32 through 40 which parallel the Masoretic text, skips verse 41, numbers verses 42 through 49 which parallel the Masoretic text, skips verse 50, numbers verses 51 through 54, and omits numbers 55 through 58. (Note: the ΖΩΗ (ZOE) text includes the omitted verses from the Masoretic text in footnotes rendered in a distinct font.)
When there are verses present in the Church's text that are not in the Masoretic text, the ΖΩΗ (ZOE) edition numbers verses with added letters. Thus, in Chapter 2 of 3 Kingdoms, it numbers the first 35 verses which parallel the Masoretic text, and then numbers the following verses 35α, 35β, 35γ, 35δ, ... 35μ, 35ν, 35ξ. The next verse is numbered 36 as is the parallel verse in the Masoretic text.
The Brenton translation of the Septuagint basically uses the same numbering system as the ΖΩΗ (ZOE) text, but instead of appending letters it has no verse numbering (effectively making 3 Kingdoms 2:35 a great long verse!).
The Orthodox Study Bible doesn't follow either of these methods. Instead it uses what is, IMO, the worst possible method. It numbers verses sequentially regardless of the standard numbering of verses. Thus, where the Church's text does not have text which parallels the Masoretic text, the Orthodox Study Bible ends up with few verse numbers than other editions. For instance, 1 Kingdoms 17:32 in the ΖΩΗ (ZOE) text and the Brenton translation and 1 Samuel 17:32 in the NASB, is rendered in the OSB as 17:12! The same thing is done where there are additional verses, only this results in more verse numbers than other editions. For instance, what the ΖΩΗ (ZOE) edition counts as 35, 35α, 35β, 35γ, 35δ, ... 35μ, 35ν, 35ξ, 36 is counted in the OSB as verses 35 through 49. So 3 Kingdoms 2:36 in the ΖΩΗ (ZOE) text and the Brenton translation and 1 Kings 2:36 in the NASB becomes 3 Kingdoms 2:50.