Beginning in 1975, using analytical tools learned in rabbinic school in Jerusalem, Avraham made a series of unique discoveries that include but aren’t limited to the following:

• The end of the world’s being contained in the beginning—in which God’s dealings in the past establish patterns that act as a guide to the future and as a hedge against counterfeits.
• Thirty end-time events—linked together domino fashion—which replicate ancient events and occur like falling dominos in God’s Day of Judgment that is coming upon the world.
• The interrelationship of the Abrahamic, Sinai, and Davidic covenants, their collective and individual functions and their transitions from conditional to unconditional covenants.
• Seven spiritual levels of people and individuals that are identifiable by their names and character traits, forming a hierarchy or ladder of ascent to heaven and of descent to hell.
• The integration of Isaiah’s covenant theology with the restored gospel of Jesus Christ’s doctrine of three degrees of glory inherent in the terms of lower and higher covenants.
• A theology of creation or re-creation—of the earth, of God’s people Israel, and of persons as they ascend spiritually by keeping higher laws of God pertaining to higher covenants.
• The concept of a descent phase of trials and testing under the terms of God’s covenants that precedes an ascent phase of rebirth and regeneration to a higher spiritual level.
• A distinction between sins and iniquities—sins consisting of common transgressions, and iniquities comprising generational dysfunctional patterns or residual covenant curses.
• The existence of not one but two messianic persons in the Book of Isaiah, proving from Isaiah’s literary devices that Jesus Christ is Jehovah, Israel’s God and the only Messiah.
• The saving mission of a latter-day David, God’s servant, who prepares the way before the second coming of Jesus Christ by restoring the house of Israel to lands of inheritance.
• Isaiah’s covenant theology of proxy salvation vested in the Davidic Covenant, of spiritual salvation wrought by Christ and of temporal salvation merited by his end-time servant.
• The end-time mission of God’s servants, the spiritual kings and queens of the Gentiles, who gather Israel’s natural lineages to Zion through the midst of worldwide destruction.
• Scriptural definitions of “the Gentiles” as Ephraimite lineages who assimilated into the Gentiles and of “the house of Israel” as the Jews, Ten Tribes, and Nephites/Lamanites.
• A scriptural definition of God’s “great and marvelous work” as the end-time restoration of Israel’s natural lineages—the Jews, Ten Tribes, and Lehi’s descendants of today.
• Synchronous literary structures that convert the entire prophecy of Isaiah into an end-time scenario in which even its historical parts function as an allegory of the end-time.
• The names of Egypt, the ancient world’s great superpower, and of Assyria, a militaristic power from the north, acting as codenames of end-time America and a Russian alliance.
• The polarity of an end-time Zion and a Greater Babylon like John’s Babylon the Great, symbolized by two cities, two woman figures, and two covenants, of life and of death.
• Layered holistic linear structures adapted from ancient Near Eastern literatures that yield vital prophetic messages apart from what appears on the surface of Isaiah’s prophecy.
• Prophecies within Isaiah’s prophecy created by word links, key words, and codenames, depicting the roles of three end-time persons: Jehovah, his servant, and a king of Assyria.
• The function of chaos and creation motifs that identify Israel’s God and his end-time servant as powers of creation and the end-time king of Assyria as a power of chaos.
• A surfeit of literary evidences that disprove liberal scholars’ long-standing theory of two or more Isaiahs, proving that Isaiah did indeed see the end from the beginning in a vision.