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In 2 Samuel 6 David is shown wearing an ephod, priestly clothing, even though he is not a Levite. The Greek Septuagint avoids this issue by calling it a linen robe instead, likely to remove the image of David wearing the ephod when he shouldn't.
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2 Samuel 6:14
Hebrew Bible
12 King David was told, “The Lord has blessed the family of Obed-Edom and everything he owns because of the ark of God.” So David went and joyfully brought the ark of God from the house of Obed-Edom to the City of David. 13 Those who carried the ark of the Lord took six steps and then David sacrificed an ox and a fatling calf. 14 Now David, wearing a linen ephod, was dancing with all his strength before the Lord. 15 David and all Israel were bringing up the ark of the Lord, shouting and blowing trumpets. 16 As the ark of the Lord entered the City of David, Saul’s daughter Michal looked out the window. When she saw King David leaping and dancing before the Lord, she despised him.
Date: 6th Century B.C.E. (Final composition) (based on scholarly estimates)
Source
LXX 2 Samuel 6:14
Septuagint
12 And it was reported to King David, saying, “The Lord has blessed the house of Obed-Edom and all those with him because of the Ark of God.” So David went and brought up the Ark of the Lord from the house of Obed-Edom to the city of David in celebration. 13 And there were with them who were bringing the Ark, seven choirs and a sacrifice of a calf and a lamb. 14 And David was playing on tuned instruments before the Lord and David was wearing a distinguished robe. 15 And David and all the house of Israel brought up the Ark of the Lord with shouting and with the sound of the trumpet. 16 And it happened as the ark was coming to the city of David that Michal the daughter of Saul looked out through the window and saw King David dancing and playing before the Lord and she despised him in her heart.
Date: 1st Century B.C.E. (based on scholarly estimates)
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Notes and References
"... 2 Samuel 6:14 ... Retroversions supported by Hebraisms in the LXX. As a logical result of the technique of stereotyped rendering in the LXX described in chapter 1.E.2, many such renderings transfer meanings of Hebrew words and constructions to their Greek equivalents without regard for Greek idiom. Sometimes an isolated parallel to the Hebraism may be spotted in a Greek source, but if the word or element occurs so frequently that its appearance is conditioned by Hebrew rather than Greek usage, it should be considered a Hebraism. The occurrence of syntactical Hebraisms in the LXX is mainly significant for the analysis of its language, but at times Hebraisms also bear on text-critical issues. The argument developed here runs as follows: whenever a syntactical Hebraism occurs in the LXX that is not supported by any corresponding element in the Masoretic text, it may be retranslated into a Hebrew reading differing from the Masoretic text ..."
Tov, Emanuel
The Text-Critical use of the Septuagint in Biblical Research
(pp. 92-93) Eisenbrauns, 2015
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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