The Song of Debborah provides a historical base for the Hebrew and biblical scholars to study the geographical situation of the ancient Israel. It pinpoints some historical facts for scholars to see why Israel stands at the centre of the biblical narratives concerning most of the ancient dynasties of world history.
Deborah is a prophetess for Israel, but she is mentioned as a goddess in Indian puranic tradition; she should not be seen as a ‘Mother’, but she was one of the ‘Mothers’ or ‘Matrukas’ of the ancient times. She was unmarried and Lapidor was mot her husband. It was name of a mineral product of the region of Bahiya where Deborah was living. She was wearing bark-pigment garment for which she was called Lapidot. The dress was the sign of her honour; Bahiya kingdom was also known as Sahya from which her other identity as a ishah woman has been derived. Eshet Lapidot means she is ‘sat’, or ‘sati’ means ‘purest’. Some other sources mention Barak as her husband. This is rather an allegation against the prophetess. Barak hailed from Baku, a place which is historically connected with Jericho, the place of Deborah, where she sat and read her scriptures under its Palm Tree. Bible mentions the relation between Makkadah and Jericho very clearly, and Barak came from this Makkadah seat of worship. While Jericho identifies the ancient Kusinagar where the Buddha died, Makkadah is the place of worship of his tooth-relics. Her story emphasizes the term ishah, eshet and. nebi’ah, and the latter is the other name for Naphtali.
She is also termed as a haughty woman; the most astounding appellation to her name is seen when she is called ‘Karkustha’. The latter is very often noticed in Buddhist literature as well as in Indian puranas as Kakustha. The Buddha crossed the river Kakustha to reach Kushinagar. It is the other name for Mt Kaukasus(or Caucasus) and it identifies Kapotika monastery, same as Coptus monastery that marks the ancient Egypt. Scholars see Kakustha same as ‘rat’; this is another interesting name that is attached to the country of Musika(means ‘rat) people or the Mousikanos.
The first line of the Song of Deborah reads : ‘Uri uri D’vorah, uri uri dabri-shir! …..’ has been translated into English as, ‘Rouse yourself, Deborah, rouse yourself, rouse yourself and sing a song!. (Judges 5:12). This translation is incorrect. ‘Uri’ identifies Deborah as an ‘Hari’, as same as Hebrew, or a person of the land of Hari-varshs of Indian puranas where each and every resident of this place are called in one single name ‘Hari’; this is another name for Lord Vishnu. That is the reason why Hebrews or the ‘Hari’-people are considered as God’s own people; they identify a group of followers and do not belong to a particular clan as thought by biblical scholars.
Deborah holds the mirror of the tradition of ancient ‘Mothers’ of which she was an integral part; so she is not an individual ‘mother’, or ‘mother of Israel’ only; her name stands for ‘a culture’ and for ‘a tradition’ of the whole ‘inhabited world’ itself.
Her name is attached to the meaning of ‘bee’, a wonderful connotation of a ‘divine group of Mothers’ in Moab that directly connects this name with the name of Kritika( also Krutika), second wife of Abraham.
God commanded her to begin the battle against Jabin, the king of Hazor, and his general, Sisera. Hazor identifies the kingdom of Elephantine(Hastinapura), or of the land of the Hastis(Hittite or the Hatis); Hasti means ‘Elephant’ same as ‘Hati’. Sisera identifies ancient Susa or Saus or Saur of Pali texts. They all stand neighbourly to each other and also close to Jerusalem.
The Song of Deborah does not see Canaan as hostile to the interest of Israel but whoever becomes a new ruler in one of its neighbouring country wants to make Israel a part of its kingdom because of divine nature of its region.
Deborah told Barak to collect the forces from Naphtali or the Middle Country only; both of them went to Qedesh means Kadesh or Kedar of Indian purans which is a land in the Middle country itself, and identifies the settlements of the descendants of Cadmus of the Greeks. The inhabitants mostly belonged to the Serpent or Naga clan.
Presence of women in this war scene should be seen along with the geographical situation of the region which marks the exact place of Catherine Monastery of women in Ophir,
Sisera’s chariots were all made of iron, and they first stationed at Wadi Kishon(Jgs 4;13-16). This is the Cushite region at Kish which is same as Sankiss of Buddhist literature. This identifies the Ptolemaios region of the Bible where then stood Catherine Monastery of women followers of the Law.
Barak quickly descended from Mount Tabor with his men who fell upon Sisera. Mt Tabor was also in the scene of Alexander’s India invasion accounts.
Barak chasing Sisera’s chariots to Harosheth Hagoyim camp with swords in the hands mark the settlements of Agni(Fire)-women at Hagoyim who were also called Yoginis; Darius engaged Granikos against Alexander’s soldiers. Ptolemy has marked these women warriors’ settlements in his maps. During Prophet Mohammad’s journey from Mecca to Medina, these naked women warriors opposed his men who were then passing through their area. Indian puranas know them as Ganikas to whom some scholars wrongly call prostitutes. Harosheth-Hagoyim pinpoints their region close to the border of Moab.

Deborah and Barak’s war against Sisera happened on the bank of the Nile rivers region that produces miraculous mud through sudden floods to ‘cause’ defeats for the ‘sinners’. This is a divine region of Naphtali or Nabhisthala, or the ‘centre of the earth’.
During their conversation on preparation of war against Sisera, barak said to Deborah, ‘If you will not go with me to Kadesh, I will not go with you to Hazor’.
Deborah responded (v. 9): ‘ I will go with you. However [efes], there will be no glory for you […] for then the Lord will deliver Sisera into the hands of a woman.’ The Rabbis interpret the word efes as the Greek, meaning ‘cease’, or ‘leave off’. But this again is an incorrect translation of the word ‘efes’ which identifies the place Ros, the site of Catherine monastery of women; There Barak had no role to play, and that is the reason why he refused to go there alone. But scholars misinterpreted Barak’s statement.