2 Samuel 6:14
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.
LXX 2 Samuel 6:14
12 And it was reported to king David, saying, The Lord has blessed the house of Abeddara, and all that he has, because of the ark of the Lord. And David went, and brought up the ark of the Lord from the house of Abeddara to the city of David with gladness. 13 And there were with him bearing the ark seven bands, and for a sacrifice a calf and lambs. 14 And David sounded with well-tuned instruments before the Lord, and David was clothed with a fine long robe. 15 And David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of a trumpet. 16 And it came to pass as the ark arrived at the city of David, that Melchol the daughter of Saul looked through the window, and saw king David dancing and playing before the Lord; and she despised him in her heart.
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