Joshua 6:26
24 But they burned the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house. 25 Yet Joshua spared Rahab the prostitute, her father’s family, and all who belonged to her. She lives in Israel to this very day because she hid the messengers Joshua sent to spy on Jericho. 26 At that time Joshua made this solemn declaration: “The man who attempts to rebuild this city of Jericho will stand condemned before the Lord. He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” 27 The Lord was with Joshua, and he became famous throughout the land.
LXX Joshua 6:25
24 And the city was set on fire, burning, with everything in it. Only the silver and gold and copper and iron did they set aside to be brought to the treasury of the Lord. 25 And Rahab the prostitute and all her father’s house Joshua spared. And her family has dwelled in Israel until this day. For she hid the spies whom Joshua sent to spy out Jericho. 26 And Joshua swore on that day before the Lord, saying, “Greatly cursed is the person who will build that city. By his firstborn he will lay its foundation, and by his youngest he will rebuild its gates.” And in this way Ozan from Bethel did: by Abiram his firstborn, he laid its foundation, and by his youngest, though he escaped, he rebuilt its gates. 27 And the Lord was with Joshua, and his name was known throughout all the land.
Notes and References
"... Further contributions to the issue of the redaction-critical and historiographical value of the Old Greek Joshua were made by Mazor in her unpublished dissertation (‘Septuagint Translation’) and a number of articles. In her view, both the Masoretic and LXX of Joshua reflect editorial reworking of the Joshua narratives on the Hebrew level. Although the Greek translation can be qualified as relatively free, it is literal enough to ascribe all literary activity to the Hebrew stages preceding the translation. In Mazor’s view (‘Origin’), the plus in LXX Joshua 6:26a reflects an ancient historiographical parallel to the narrative of a city built by Ozan at the cost of two of his sons, as preserved in the original story of 1 Chronicles 7.21a-24a. With respect to the preceding narrative, Joshua 6.1-20, she argues for the originality of the Masoretic version, whereas the pluses in LXX Joshua 6:9, 13, 20, mentioning explicitly the priests, would reflect a nomistic reworking of the narrative. The motive behind the alterations would have been the wish to conform to the original story in which the shofar was blown by lay people to the priestly legislation found in Numbers 10:1-10, which reserves this right exclusively for the Aaronide priests (compare Targum Jonathan, Josephus, Antiquities 5.22-23, 27 and the War Scroll) ..."
van der Meer, Michaël N. "Joshua" in Aitken, J. K. (ed.) T&T Clark Companion to the Septuagint (pp. 86-101) T&T Clark International, 2015