Genesis -- Bold type indicates books in the Hebrew canon.
Judith -- An underlined title designates this book as included in the Orthodox and Roman Catholic canons of scripture but not the Protestant.
1 Esdras -- Italics is used for books considered canonical by the Orthodox Church but not by Roman Catholics or Protestants.
4 Maccabees -- Plain type is used for books not included in any canon.

A is Codex Alexandrinus; B, Vaticanus; S, Sinaiticus.

1) The book of Ezra was formerly entitled 1 Esdras in Roman Catholic Bibles.  1 Esdras in this table is not Ezra. It is a variant account of material from 2 Chronicles, Ezra and Nehemiah, canonical for the Orthodox but not for Roman Catholics or Protestants.

2) There appears to be considerable confusion about 2 Esdras, with many authorities identifying it as a part of the “Septuagint Plus,” works that are in the Septuagint but not in the Hebrew Old Testament.  However, the Septuagint book of 2 Esdras is quite plainly in the Hebrew canon, being comprised of Ezra and Nehemiah.  It begins with the words, “And in the first year of Cyrus the king of Persia” and ends with “Remember me, O our God, for good.”  The Apocryphal book of 2 Esdras, so titled in the King James Version Apocrypha and in the “Apocryphal/ Deuterocanonical”sections of the Revised Standard Version and the New Revised Standard Version, does not appear in the Septuagint at all.  This other 2 Esdras (3 Esdras in the Slavonic Bible and 4 Esdras in an appendix to the Vulgate) is an apocalyptic work.  Among other things, it describes how Ezra miraculously restored the Old Testament, which had been burned (14.19-26, 37-48), and how God stopped the Euphrates River from flowing to allow the lost tribes of Israel to pass into a far country (13.43-45). 

3) 4 Maccabees is included as an appendix in Bibles of the Orthodox Church.

4) Psalm 151 is canonical for the Orthodox but not for Roman Catholics or Protestants.  Brenton’s translation of Psalm 151:

This Psalm is a genuine one of David, though supernumerary, composed when he fought in single combat with Goliad.
1.  I was small among my brethren, and youngest in my father’s house:  I tended my father’s sheep.
2.  My hands formed a musical instrument, and my fingers tuned a psaltery.
3.  And who shall tell my Lord?  the Lord himself, he himself hears.
4.  He sent forth his angel, and took me from my father’s sheep, and he anointed me with the oil of his anointing.
5.  My brothers were handsome and tall; but the Lord did not take pleasure in them.
6.  I went forth to meet the Philistine; and he cursed me by his idols.
7.  But I drew his own sword, and beheaded him, and removed reproach from the children of Israel.

6) The Septuagint books of Esther and Daniel contain several sections not present in the Masoretic Hebrew text.  In Daniel, these are entitled Susanna, the Prayer of Azarias and the Song of the Three Children, and Bel and the Dragon.  Apparently, the Greek text of Daniel that appears in Septuagint manuscripts is actually Theodotion’s translation.  According to Swete (Introduction to the Old Testament in Greek, page 47, footnote 1) only one copy of the original Septuagint version of Daniel is extant -- in “the Chigi M.S., known as Cod. 87.”

Summary note on variations in the canon. 

Books and fragments that are canonical for Roman Catholics and Orthodox but not for Protestants:  Judith, Tobit, 1 and 2 Maccabees, Wisdom, Sirach (also known as Ecclesiasticus), Baruch, the Epistle of Jeremiah, and the additions to Esther and Daniel.

Books and fragments that are canonical for the Orthodox but not for Roman Catholics:  1 Esdras, 3 Maccabees, Psalm 151, and the Prayer of Manasseh.  In addition, the apocalyptic 2 Esdras (perhaps more happily termed 3 Esdras -- see Footnote 2 above) is included in Slavonic Bibles.