Also, there are available online pdf books for Greek Daniel [1] and Esther [2] in their proper LXX order based on Brenton's LXX.
Even though Anaginoskomena is the Orthodox term used for what Catholics called deuterocanonical and what Protestants called apocrypha or pseudepigrapha, the Anaginoskomena is not grouped together as one category like in the 1611 KJV Bible or Brenton's LXX with Apocrypha. The Anaginoskomena is spread through out the Greek Septuagint. [3].
St. Athanasius the Great, when he listed the books that are in the Canon, enumerated 22 books in the Old Testament (corresponding to the number of letters in the Hebrew alphabet), but in Septuagint order. He counted various related books as one book, including the additions not found in the Hebrew, such as 1 Esdras and Baruch. The word Anaginoskomena is what St Athansius refers to as
"other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings." [4]In the Orthodox Tradition, there is no black and white delineation universally as to what the Anaginoskomena includes. One can just look at various Orthodox Bibles for the variations. 2 Esdras in the KJV is called 3 Esdras in the Slavonic Bible and listed as an appendix, but is not in the Septuagint, so therefore not in the Greek Bible. The Slavonic Bible does not include 4 Maccabees but is found as an appendix in the Greek Bible. This is the only book the Orthodox Church universally considered as an apocryphon.
The Greek LXX does have 2 Esdras, but is not the same 2 Esdras as in the KJV Apocrypha. 2 Esdras in the LXX and 1 Esdras in the Slavonic is the combined book of what the KJV and most current English Bibles called Ezra and Nehemiah.
Psalm 151 is labeled in the LXX not as 151 but as outside the number and found as an appendix to the 150 Psalms of David. Following the Psalms in various ancient liturgical psalter books and biblical manuscripts such as Codex Alexandrinus, are what is known as the Odes, which are liturgical songs quoting or alluding other parts of Scripture. The most commonly used is Ode 14 (a morning hymn based on Lk 2:14 and various portions of the Psalter) and is known as the Great Doxology (see also pdf) as used at the end of Matins before the Divine Liturgy every Sunday and at Great Compline during the Great Fast.
Codex Alexandrinus also includes additional edifying material such as St. Athanasius' Epistle to Marcellinus which is used as a preface to the Psalter, together with Eusebius' argument, table of contents and canon for evening and day use of the Psalms. This codex also has the Psalms of Solomon listed following the New Testament books which also includes 1 and 2 Clements. Another Greek Biblical manuscript, the Codex Sinaiticus, also includes the Epistle of Barnabas and most of the Shepherd of Hermas following the New Testament books. These post New Testament material are commonly grouped together as part of a larger corpus known as the Apostolic Fathers and is outside the scope of the current collection of the Anaginoskomena .
The Prayer of Azarias with the Song of the Three Holy Children, Susanna, and Bel and the Dragon, are all found as part of the Book of the Prophet Daniel in the LXX. In addition, the Prayer of Azarias is Ode 7 and the Song of the Three Holy Children with additional verses is Ode 8 of the nine Orthodox Odes which is also listed in the 14 Odes in Rahlfs' LXX, but arranged as Odes 9 and 10 in Codex Alexandrinus and Swete's LXX. The Prayer and Song, preceded by the canonical part of Daniel 3, are chanted during Holy Saturday Vespers.
Also, the Prayer of Manasses is Ode 12 in Rahlfs', but Ode 8 in Codex Alexandrinus and Swete's LXX, and is read by the priest during the lenten service of Great Compline, which is found in the Horologion, the book of hours.
Liturgically, the Orthodox lectionary does not assign much of the Anaginoskomena to be read at Church, and for that matter, nor all of the books of Old Testament, except for Genesis, Proverbs and Esaias during the Great Fast. One would have to read unassigned portions of Holy Scripture in private or outside the liturgical cycle to familiarize with its content, as it may prove helpful as sometimes the Church in its hymns does allude to biblical and extrabiblical characters and events outside of the lectionary readings. In any case, those portions of Scripture that are read or chanted in a liturgical setting should be read or sung in a manner such that both the chanter and the rest of those worshipping can comprehend so that the whole body of Christ can take it take to heart to offer to God as a sacrifice of praise.
Enjoy Reading,
Mitrophan