The (anonymous) Chronicle of 1234 is a developed universal chronicle (maktbonuto d-zabne) first composed in 1204. From the reign of Constantine the Great onward the text is divided into a secular and an ecclesiastical history. After the concluding remarks for the year 1204, there are additional entries in the secular history up to 1234 (with some references extending to 1237), ending with a lacuna, and in the ecclesiastical history up to 1207, where the ms. breaks off. It is doubtful if these additions were made by the original author.

The text was preserved in a 14th cent. ms. the whereabouts of which are now unknown. In the 19th  cent. the ms. had been repaired by inserting new folia replacing damaged parts, although some parts were beyond repair. Chabot maintains that the text of the new folia was copied from the damaged 14th-cent. ms.

The original author was a younger contemporary of Patr. Michael Rabo (1166–99) and in 1173 was present at the patriarchal residence in the Dayro d-Mor Barṣawmo. He also personally experienced the conquest of Jerusalem by Saladin in 1187, when Athanasios, the brother of Michael, was bp. of Jerusalem. He accompanied Maph. Grigorios, nephew of Michael, to Tagrit and the eastern dioceses in 1189 and seems to have been part of Grigorios’ entourage. He has detailed knowledge of the affairs of Michael and his family and is a staunch supporter of Michael. The author explicitly states that he will describe history as a succession of (religious) leadership from the first day of Creation to his own day, a succession of men, not of events. The Chronicle is based on the Eusebian model, but follows the later Syriac tradition in using many large narrative entries, sometimes even preserving the chapter structure of the sources. He, however, sometimes edits these sources. Although sharing many sources with Michael, the selection of material seems to have been made independently. He uses large fragments from the works of Eusebius (or rather an extended Syriac version), Pseudo-Zacharias, Yuḥanon of Ephesus, Dionysios of Tel Maḥre, Basil of Edessa, and other sources. He also uses pseudepigraphical material, especially for the time before Abraham, most notably from Jubilees and the Cave of Treasures. There are also traces of unknown Arabic sources.