Eusebius through Thomas at Mardin

Philip Wood in his Siʿrt summary notes offhand that Ebedjesu / ʿAbdishoʿ was aware of work by one Simon of Karka and then of a translation of Eusebius' Chronicon by Symeon of Bet-Garmay. Wood is more interested in "Symeon", from IIIa.168,633: that Symeon had extended this chronicon to the AD seventh-century. Eusebius in Syriac is, for Wood, Siʿrt's "C1". For ʿAbdishoʿ both names are "Shimʿon". Assemani, BO IIIa has footnotes in Latin but, whatever dude: I assume both Simons are the same guy.

Wood endorses here H. Keseling, "Die Chronik des Eusebius in der syrischen Überlieferung", OC 1-2, 3rd series (1927), 31-47 and 225-39 and (1928), 33-53. Keseling had extended the Epitome Syra version of the Chronicon to "636" meaning AG 947. Major problem for Siʿrt: Epitome Syra is West-Syrian in its present form.

For the AD 630s we are looking at the infamous Thomas the Presbyter (brother of yet one more Shimʿon) and chronicler of Mardîn's last days as a holy mountain (Hoyland, 118-19) - the Ad AD 724 follows but this is an appendix (Hoyland, 396). Mardîn is near Resh-ʿAyna; in the collection proper, Rubrics 5 and 7 are particularly antiChalcedon. Palmer #2, 5-10 if only for #5 and #7 argued (as a candidate) for Thomas.

Anyone opposed to Chalcedon from west-Syria would outright hate the Nestorians. This explains why our Tommy presented the armistice with Shahvaraz as causing the Earth herself to quake and, further, why he didn't include either the Mabbug synod nor the Aleppo synod AG 941ish. Although I'm a bit surprised Thomas also didn't gloat over John's mission to Alfâf and its success AG 936-40. Palmer pp. 23-4 argues overall that Thomas simply didn't want to give out "W"s to King Heraclius.

Anyway, I expect that Shimʿon the chronicler was a Nestorian if he was in Beth Garmay especially under Mar Gabriel and Pope Ishoʿyahb II, who were touchy about the Had-Qnoma poaching their flock. If Shimʿon did continue Eusebius to AG 947 I much doubt Thomas wanted any of it.