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
23 And the city was burnt with fire with all things that were in it; only of the silver, and gold, and brass, and iron, they gave to be brought into the treasury of the Lord. 24 And Joshua saved alive Raab the harlot, and all the house of her father, and caused her to dwell in Israel until this day, because she hid the spies which Joshua sent to spy out Jericho. 25 And Joshua adjured them on that day before the Lord, saying, Cursed be the man who shall build that city: he shall lay the foundation of it in his first-born, and he shall set up the gates of it in his youngest son. And so did Hozan of Bæthel; he laid the foundation in Abiron his first-born, and set up the gates of it in his youngest surviving son. 26 And the Lord was with Joshua, and his name was in 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to the issue of the redaction-critical and historiographical value of the Old Greek Joshua were made by Mazor in her unpublished dissertation (‘Septuagint Translation’) and a number of articles.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