It's been pretty widely panned by Orthodox folks I know.
Not for nothing, N.T. Wright has criticized it pretty heavily too:
https://www.christiancentury.org/review/books/new-testament-strange-words-david-bentley-hart"Greek and English, as Hart knows well, do not work the same way. Pretending that they do produces not literal translation but the kind of thing you get in an interlinear version, as with “the one making me well, that one told me” (John 5:11), or “going and washing, I saw” (John 9:11). Hart frequently translates houtos and ekeinos as “this one” and “that one,” as in “having received the morsel, that one [i.e., Judas] immediately departed” (John 13:30). The strange English here has nothing to do with a cultural clash between the first Christians and ourselves.
The definite article, or its absence, creates further problems. Hart knows that Greek often uses the article where English does not—for example, with abstract nouns (and so he does not translate hē agapē in 1 Corinthians 13 as “the love”). The converse is true, too: Greek often omits the article in cases where the English indefinite article (“a” or “an”) would be misleading. Yet Hart elevates the Greek nonuse of the article into a strict principle of his literal rendition, so that we frequently find mention of “a Holy Spirit.” In Luke 4:1, “Jesus, full of a Holy Spirit . . . was guided in the wilderness by the Spirit.” Sometimes this oddity is compounded by the switching of upper and lower case in quick succession: we have access “in one Spirit” to the Father, but we are “built up in spirit into God’s dwelling place” (Eph. 2:18, 22). Granted, the word pneuma was multivalent for Paul and in his context, but the combination of these two puzzles (capitalization and article) produces neither clarity nor beauty.
The use of obsolete English words (“climes” for regions, “chaplet” for crown, “alee” as a nautical term, and so on) offers a different sort of strangeness. Jacob’s well has become a “font” (John 4:6). “You are God’s tilth” will mean nothing to most readers, and anyone hearing “one such as was rapt up all the way” will think of parcels, or perhaps overcoats, not heavenly journeys (1 Cor. 3:9, 2 Cor. 12:2). There’s also the occasional glaring error—such as the omission of “not” in Romans 8:12, where Hart’s version makes the mindboggling claim that “we are debtors to the flesh.”"