1 Samuel 17:52
51 David ran and stood over the Philistine. He grabbed Goliath’s sword, drew it from its sheath, and after killing him, he cut off his head with it. When the Philistines saw their champion was dead, they ran away. 52 Then the men of Israel and Judah charged forward, shouting a battle cry. They chased the Philistines to the valley and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp.
LXX 1 Samuel 17:50
49 And David ran, and stood upon him, and took his sword, and slew him, and cut off his head: and the Philistines saw that their champion was dead, and they fled. 50 And the men of Israel and Juda arose, and shouted and pursued them as far as the entrance to Geth, and as far as the gate of Ascalon: and the slain men of the Philistines fell in the way of the gates, both to Geth, and to Accaron. 51 And the men of Israel returned from pursuing after the Philistines, and they destroyed their camp.
Notes and References
"... The fluidity of geographical details was not overtly apparent when we examined the Masoretic text alone, but comparison between the Septuagint and MT shows that they could be altered to some degree. The Masoretic text of verse 52 says that the Israelites pursued the Philistines, (‘as far as the valley and as far as the gates of Ekron and the slain Philistines fell on the road of Shaarayim and as far as Gath and as far as Ekron’). The Greek on the other hand says(‘as far as the entrance to Geth and as far as the Gate of Ascalon, and the wounds of the allophyles fell on the way of the gates, even as far as Geth and as far as Akkaron). The interchange between ‘Shaarayim’ and ‘the gates’ could be explained as the result of translating Hebrew to Greek. Although there is some significant difference between תג (Hebrew transliteration of Geth) and איג (‘valley’), a translation error is also possible here. However, the interchange of Ekron and Ashkelon, another Philistine city, indicates a conscious flexibility of geography. Ekron and Ashkelon were both Philistine cities and, therefore, there is little change in the overall meaning of the verse. The change demonstrates a lack of precision in geographical locations such as required in modern historiography ..."
Gilmour, Rachelle Representing the Past: A Literary Analysis of Narrative Historiography in the Book of Samuel (pp. 274-275) Brill, 2011