The Greek interpreters are not seldom wont to render the names of places, not by that name as they are called in the Hebrew text, but as they are called in after-times under the second Temple: which is also done often by the Chaldee Targumists. Of this sort are, Cappadocians, for Caphtorim: Rhinocorura, for 'the river of Egypt'; of which we have spoken before: and among very many examples which might be produced, let us compare one place out of the Talmudists with them.
The Jerusalem Talmudists, calling some cities, mentioned Joshua 19, both by their ancient and present names, speak thus at verse 15:
"Kattah is Katonith." The LXX render it Katanath.
"Nahalal is Mahalol."
"Shimron is Simoniah." The LXX render it Symoon.
"Irala is Chiriah." The LXX render it Jericho.
He that observes, shall meet with very many such. And from this very thing you may perhaps suspect that that version savours not of the antiquity of the times of Ptolemeus Philadelphius.
The same that they are wont to do elsewhere, we suppose, is done by them here: and rejecting the former name, whereby that region of Galilee was called in the more ancient ages, namely Chabul, they gave it the name and title whereby it now ordinarily went, that is, the bound or the coast.
Border I suspect denotes the very same thing in that tradition in the Jerusalem writers; "Those cities are forbidden in the border, or coast, Tzur, Shezeth, and Bezeth, &c.; and those cities are permitted in the border, or coast, Nebi Tsur, Tsiiar," &c. The permission or prohibition here spoke of--as much as we may, by guess, fetch from the scope of the place--is in respect of tithing; and the determination is, from which of those cities tithes were to be required and taken, and from which not. They were to be required of the Israelites, not from the heathen: which thing agrees very well with the land of Chabul, where cities of this and that jurisdiction seem to have been mixed, and, as it were, interwoven.