It was most probably produced in the Zuqnin Monastery near Amida (the modern Turkish city of Diyarbakır) on the upper Tigris.
The fourth part of the chronicle provides a detailed account of life of Christian communities in the Middle East, including regions of Syria, Mesopotamia, Palestine and Egypt, during and after the Muslim conquest.
[7] The fourth part is not, like the others, a compilation but the original work of the author and reaches to the year 774-775, apparently the date when he was writing.
[15] Chronicle contains various historical data on Christian communities of the Near East, and their relations with local Muslim authorities.
"[18]In this Chronicle, under the influence of Biblical symbolism, term Assyrians was used as a metaphorical designation for Muslim Arabs as conquerors and rulers of the land, who were rhetorically described, as noted by Amir Harrak, by the extensive use of Biblical references to animosity between ancient Hebrews and Assyrians, that was a common motif in various medieval chronicles.
The story, an expansion of the Adoration of the Magi as seen in the Gospel of Matthew, appears to date from some point in the 2nd–5th century, but was preserved nowhere else than the Zuqnin Chronicle.