The second biblical chronology and the time structure by which it is covered
In the article in which the first biblical chronology is discussed, it is assumed that this chronology is part of a time structure, in which is supposed that the world was created in 4757/4758 BC. This time structure stretches out to 2242 AD, the year in which the number of adversaries of Jesus Christ and his church increases strongly.[13]
According to the second biblical chronology, the world was created around April 25, 4174 BC. In the predictions which come next to the second biblical chronology, there is an allusion to the end of the biblical Kingdom of 1000 years, but this end is not dated. The seventh millennium is mentioned in a series of predictions which run from 1792, but the beginning of this millennium is not dated.
Counting from April 25, 4174 BC (the assumed date on which the world was created, according to the second biblical chronology), the seventh millennium begins around April 25, 1827 AD. This date comes next to the year 1792, which is mentioned in the Epistle to Henry II. Supposed that there have been calculations regarding the date on which the biblical Kingdom of 1000 years begins and the date on which it comes to an end, the questions are if these dates can be calculated and what function this Kingdom has in the time structure which covers the second biblical chronology.
In the Bible, several expectations about the last days of the world are described. St. Paul for instance writes that when the command is given and the voice of the Archangel sounds as well as Gods trumpet, God himself will come down from heaven. Then, first all the dead will rise who are in Christ. Next, on clouds, together with the first risen, the Christians will be carried away instantly to the Lord, in order to be with Him forever (1 Tess. 4,13-18). St. Paul also writes that this Day of the Lord will come like a thief in the night (1 Tess. 5,1-2).
Another kind of expectation is written in Revelations 19,11 - 21,1. The beast and the false prophet are burned alive in a fire pool, their followers are killed by the sword (Rev. 19,19-21). On Gods command, the dragon (Satan) is chained for one thousand years and thrown into the abyss, in order to be released for a short time when the thousand years have gone by (Rev. 20,1-3). The martyrs who died because of their testimony of Jesus, arise from the dead (the so-called "first resurrection") and rule with Him for a thousand years; the others who died will not rise before the one thousand years have gone by (Rev. 20,4-6).
After the expiration of the one thousand years, Satan is released. He gathers the people who live in the four corners of the earth (Gog and Magog) to fight the heavenly armies. His fighters will be consumed by heavenly fire. Satan is thrown into the fire pool and will remain there forever, together with the beast and the false prophet (Rev. 20,7-10).
Next comes the Last Judgment. All dead people will arise; they will be judged according to their acts. Death and underworld are thrown into the fire pool as well as those whose name is not listed in the book of life (Rev. 20,11-15).
Next to the vision of the Last Judgment, the author of Revelations beholds a new heaven and a new earth. The first heaven and the first earth are vanished, the sea exists no longer. The author also beholds the new Jerusalem (Rev. 21,1-2).
In the Epistle to Henry II, some echoes of Rev. 20,1-7 are present:

• Gods command to chain Satan and to throw him into the abyss (Rev. 20,1-3);

• a peace between God and men, which last for about one thousand years (a paraphrase of Rev. 20,4-6);

• the return of the Church to her greatest power (a paraphrase of Rev. 20,6);

• Satan's return when the period of one thousand years is expired (Rev. 20,3 and 20,7).[14]

• The first line: the end of the seventh millennium.

• The second line: the death of the followers of the beast and the false prophet (Rev. 19,21). The word "Hecatombe" refers to the old-Greec sacrifice of one hundred cows or, more generally, to a great sacrifice of animals.[15] In other words: a great slaughter, in this case of the followers of the beast and the false prophet.

• The third line: the biblical Kingdom of one thousand years (Rev. 20,2-6).

• The fourth line: the first resurrection (Rev. 20,4-6).

The opinions about the meaning of this quatrain are quite diverge, as is shown in the next paragraphs, in which these opinions are arranged in order of their year of publication.
According to Wöllner (1926), the fulfilment of this quatrain must be situated around the completion of the great seventh number. He refers to the Era of the hundred-fold sacrifice, which will not be far away from the great age of one thousand years in which the buried will rise from their tombs. Basing himself upon his time structures, he supposes that the words grand eage milliesme point towards the year 3797 AD.[16] He does not describe general or specific correspondences with the book of Revelations.
According to Leoni (1961), this quatrain must be situated at the end of the time span of all the Century quatrains. According to him, the clairvoyance which is attributed to Nostradamus, stretches out until the resurrection of the dead at the Last Judgment. He does not describe correspondences with specific verses in the book of Revelations.[17]
Brind'Amour (1993) has written that the resurrection of the dead will take place at the end of the seventh millennium, at the dawn of the eighth. Regarding the words Ieux Hacatombe in the second line, he referred to the Olympic Games which used to take place in the month Hecatombaion and concluded that the events, described in quatrain 10-74, are expected to take place in mid-summer. Brind'Amour has not described general or specific correspondences with verses in the book of Revelations. His mentioning of the "resurrection of the dead" does not make clear whether he refers to the first resurrection or the resurrection at the time of the Last Judgment.[18]
According to my opinion, quatrain 10-74 can only be explained in a biblical sense: a paraphrase of the death of the followers of the beast and the false prophet with next the first resurrection and the biblical Kingdom of one thousand years.

The seventh millennium and the biblical Kingdom of one thousand years are the only millennia which are discussed in the Epistle to Henry II. In this Epistle, not one allusion is made to an eighth millennium. In the continuation of the second biblical chronology (not in the continuation of the first biblical chronology), there are allusions to the biblical Kingdom of one thousand years. The same phenomenon occurs in quatrain 10-74. There, nothing is written about an eighth millennium, but there are allusions to both the seventh millennium and the biblical Kingdom of one thousand years. 
Basing myself upon these observations, I assume that the second biblical chronology and the biblical Kingdom of one thousand years are part of one and the same time structure, which counts 8000 years. Next to the seventh millennium comes the biblical Kingdom of one thousand years, as is implied in the third line of quatrain 10-73. In this time structure, April 25, 4174 vChr is the date on which the world was created.
In Rev. 21,1-2, it reads that heaven and earth will come to an end after the execution of the Last Judgment, not at the beginning of the biblical Kingdom of one thousand years. Because of this, I assume that according to the time structure, to which the second biblical chronology seems to belong, the world will come to an end at a certain moment after April 25, 3827 AD, the date upon which the biblical Kingdom of one thousand years will come to an end. There is no allusion in Revelations about the number of years between the release of Satan and the Last Judgment. In the Epistle to Henry II, there are no allusions to the Last Judgment and the preceding war; there is only an allusion to the release of Satan. In other words: the time structure to which the second biblical chronology seems to belong, runs from the creation of the world (April 25, 4174 BC) until the release of Satan after the ending of the biblical Kingdom of one thousand years (April 25, 3827 AD). This time structure is entirely different from the time structure to which the first biblical chronology belongs, about which I suppose that it covers a time span of 7000 years. This time structure starts with the creation of Adam and ends with the prediction that in 2242 there is a large increase of the number of adversaries of Jesus Christ and his church.[19]

The possibility of hidden structures
In 1927, P.V. Piobb observed that in the first biblical chronology, the figure 621 occurs more than once: the period Adam - Noah (1242 = 2 x 621) and the period Jesus - foundation Islam (621). According to my assumption that the first biblical chronology is part of a time structure of 7000 years which starts in 4757/4758 BC, it looks as if the figure 621 is emphasized once more, because there are 621 years between the foundation of the Islam in 621 AD and the beginning of the seventh millennium in 1242 AD.[20] 
According to my version of the revised second biblical chronology, the time span of the period Creation - Noah is 1056 years. The time span of the period Noah - Jacob is also 1056 years (600 + 1 + 295 + 100 + 60). This is caused by the fact that in the second biblical chronology, the time span of the period End Deluge - Abraham is 295 years instead of 292 years as is shown in Genesis 11,10-26. The time span of the period Jacob - Temple is 1040 years (130 + 430 + 480). The time span of the period Temple - Jesus is about 1022 years (rounded). Does the second biblical chronology contain a hidden structure of about 1050 years? For the moment, I cannot answer this question.

De Meern, the Netherlands, April 19, 2005
T.W.M. van Berkel

1. Scaliger, section Chronicorum canonum omnimodiae historiae libri duo. This section is a reconstruction of remains of the work by Eusebius. Eusebius has presented several calculations regarding the past, such as the Greec method, the Roman method, The Egyptian method and the Hebrew method. The Greec method deals with the Septuagint. The Hebrew method is based upon the Bible, as is the second biblical chronology in the Epistle to Henry II. [text]

2. In all editions, the time span of the periods is printed in numerals. By coincidence, the printer's error cinquante - cinq cens is also visible in the figures 1056 and 1506: it looks as if the numbers 0 and 5 changed places. [text]

3. Brind'Amour 1993a, p.174; Wöllner, p.13, in: Amadou, p.316. Brind'Amour pays attention to the figures 1506 and 1056; Wöllner also discusses the words cinq cens and cinquante. [text] 

4. Brind'Amour 1993a, p.175; Wöllner, p.13, in: Amadou, p.316. [text]

5. Wöllner wrote that the period Exodus - Temple has two time spans: 480 years and 6 months and 490 years and 6 months. He did not explain for what reason he added the 6 months to this period. The time span of 490 years and 6 months is the result of his revision of the time span of the period Temple - Jesus and his ideas about the moment on which the Temple was inaugurated (Wöllner, p.13-14, in: Amadou, p.316-317). [text]

6. Wöllner, p.11-16, in: Amadou, p.315-318. He concludes that it was not Nostradamus who used the numerals quatre-vingts, but unfortunately he has not discussed the question who did.
   In addition, the remark that Wöllner, who bases himself upon an astrological time structure of periods which last 36 years, assumes that the world has been created in 4220 BC. He observed echoes of these 36-year periods in the Preface to Cesar, in the lines in which Mars, the Moon, the Sun and Saturn are discussed (Wöllner, p.2-3, in: Amadou, p.311). [text]

7. See: The 1941-Vreede-translation and the 1558-Lyon-edition. [text]

8. Brind'Amour mentioned this fact because of his research on sources of the time span of the period David - Jesus in the first biblical chronology. He made supplementary calculations on the time span of 1060 years, such as a reduction of Jesus' age at the beginning of His public administration. At that time, according to these calculations, Jesus was 28 years old (Brind'Amour 1993a, p.174). 
   According to Luke 3,23, Jesus' age at that time was 30. Taking this into account, the time span of the period Beginning building Temple - birth of Jesus would have been 1030 years. [text]

9. Scaliger, section Isagogicorum chronologiae canonum libri tres, volume 2, section epochae temporis historici, p.124-127. According to Scaliger, the building of the Temple started in the year 3696; the birth of Jesus took place in the year 4710. This points to a time span of 1014 years. [text]

10. Willibrord translation, p.1761 and further. [text]

11. Brind'Amour 1993a, p.175-176. [text]

12. The chronology in the Almanach pour l'an M.D.LXVI does not show if calculations were done regarding the beginning of the Babylonian exile or its end. [text]

13. See: The first biblical chronology. [text]

14. See: facsimile-Chomarat-2000, p.172: Dieu le createur dira entendant l'affliction de son peuple, Satan sera mis & lyé dans l'abisme du barathre dans la profonde sosse,&adoncques commencera entre Dieu & les homme vne paix vniuerselle & demeurera lyé enuiron l'espace de mille ans,&tournera en sa plus grande force, la puissance ecclesiastique, & puis torne deslié. [text]

15. See: Microsoft Encarta^® basisencyclopedie Winkler Prins 2002. [text]

16. Wöllner, p.68, in: Amadou, p.344. [text]

17. Leoni, p.751. [text]

18. Brind'Amour 1993a, p.195. [text]

19. See: The first biblical chronology. [text]

20. Piobb, p.15 and The first biblical chronology. [text]