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The story of the Georgian Bible offers a fascinating exploration into the preservation, translation, and distribution of God’s Word in a language and region often overlooked in mainstream biblical history. The journey of the Georgian Bible’s hidden treasures, its translation efforts, the struggles of translators, and its eventual printing provide a compelling narrative that demonstrates the power of scripture to shape a nation’s culture and identity.

The Discovery of Hidden Biblical Fragments

In late December of 1922, an extraordinary discovery unfolded when the Georgian scholar Ivané Javakhishvili, while studying the development of the Georgian alphabet, stumbled upon a remarkable find. Hidden beneath a copy of the Jerusalem Talmud were remnants of Georgian script that had been erased and written over. These fragments, incredibly, were parts of the book of Jeremiah dating back to the fifth century C.E. This palimpsest, or manuscript that had been “scraped again” to be reused, was a treasure trove of biblical text. Before this discovery, the oldest known Georgian Bible manuscripts were dated to the ninth century C.E., making this find significantly earlier.

This discovery opened the door to further investigation, revealing other portions of biblical texts, some of which date to the fifth century or earlier. The significance of these finds cannot be overstated, as they offer biblical material from within just a few centuries of the apostolic age, a period when the early Christian faith was still developing in many regions. It is essential to recognize that the Bible, translated into the Georgian language as early as the fourth century, has had a lasting presence in the culture and faith of the Georgian people.

The Impact of Early Translations in Georgia

The exact identity of the translators who worked on the early Georgian Bible remains unknown, as no historical records provide the full details. Nonetheless, the presence of Georgian biblical manuscripts from such an early period attests to the importance of scripture in Georgian Christianity. The Bible’s availability in the native language allowed for deeper engagement with God’s Word, shaping the spiritual and cultural development of the nation.

The Mokvi Four Gospels, a Georgian manuscript of the 14th century

One account that illustrates the widespread familiarity with scripture among Georgians is found in The Martyrdom of St. Shushanik the Queen, a work from the late fifth century. This account of Queen Shushanik’s steadfast refusal to renounce her Christian faith under pressure from her husband, who had converted to Zoroastrianism, includes numerous quotations and allusions to the Psalms and the Gospels. The Bible provided Shushanik comfort and strength in her final days as she faced persecution and eventual martyrdom for her faith. The role that the scriptures played in her resistance highlights the profound influence of God’s Word among Georgian believers even during times of great trial.

The Reading Culture of Early Christianity

Georgian Bible Translation Through the Centuries

The translation of the Georgian Bible did not cease in the early centuries. As the language evolved and manuscripts were lost or damaged, new efforts were undertaken to restore and update the text. One of the most significant figures in this endeavor was Giorgi Mtatsmindeli, an 11th-century monk who translated the Psalms and other biblical books from Greek into Georgian. Giorgi, like other translators before him, saw the need for a translation that could be understood by the people of his time, as the older versions had become difficult for readers to comprehend due to changes in the Georgian language.

During the same period, another translator, Ephrem Mtsire, built upon Giorgi’s work by introducing key translation principles. Ephrem advocated for working directly from original language texts wherever possible and ensuring that translations remained faithful to the source without becoming overly rigid. He also introduced footnotes and marginal references to enhance the readers’ understanding. This commitment to accuracy and clarity helped to lay the foundation for the continued development of Georgian biblical scholarship.

The literary and cultural revival of Georgia in the centuries following the work of Giorgi and Ephrem is closely tied to the availability of the Bible in the Georgian language. By the 12th century, the influence of biblical values was evident in the work of Georgian poet Shota Rustaveli, whose famous poem Vepkhis-tqaosani (The Knight in the Panther Skin) reflects themes of friendship, generosity, and unselfish love. These values, deeply rooted in scripture, continued to shape Georgian society for generations.

The Royal Push for Bible Printing

While the translation of the Bible into Georgian had been an ongoing process, the advent of the printing press in the 15th century brought new opportunities for the distribution of scripture. By the end of the 17th century, the royal family of Georgia took a keen interest in printing the Bible, and King Vakhtang VI commissioned the construction of a printing press in the capital, Tbilisi.

However, the project faced several obstacles. The biblical manuscripts available at the time were incomplete, and the language was outdated, making it difficult to produce a version of the Bible that could be widely understood. King Vakhtang entrusted the revision of the text to Sulkhan-Saba Orbeliani, a renowned linguist. Orbeliani’s broad knowledge of languages, including Greek and Latin, allowed him to consult a wide range of sources to ensure the accuracy of the Georgian Bible.

Despite his scholarly efforts, Orbeliani faced opposition from the Georgian Orthodox Church. The church’s leaders accused him of undermining their authority, leading to the tragic decision to burn the Bible Orbeliani had worked on for years. Nonetheless, Orbeliani’s work survived in part, and his contributions to Georgian biblical scholarship are still recognized today.

Thanks to the perseverance of the royal family and others, the first complete printed Georgian Bible was finally published in 1743. This milestone marked the end of centuries of hidden and incomplete manuscripts, making the Word of God accessible to a broader audience in Georgia.

Jehovah’s Name in the Georgian Bible

One of the most notable features of the original Hebrew scriptures is the frequent use of Jehovah’s name, represented by the Tetragrammaton (יהוה), which appears nearly 7,000 times throughout the Old Testament. However, as with many other Bible translations, most Georgian versions have replaced the divine name with the title “Lord.” This trend reflects the influence of various religious and linguistic traditions, which have often obscured God’s personal name in favor of titles of reverence.

Sulkhan-Saba Orbeliani, in his appendix to the Georgian Bible, offered a unique insight into the name of Jesus, describing it as “Ieses: From Hebrew: Ieova the Lord savior.” While this statement may seem minor, it underscores the connection between the name of Jehovah and the salvific work of Christ, a theme that is central to the biblical narrative.

The Spread of Christianity in Georgia

When and how Christianity first reached Georgia remains a matter of debate, as no definitive secular records document its introduction. However, biblical accounts provide some clues. The book of Acts mentions that among those present in Jerusalem on the day of Pentecost in 33 C.E. were Jews or proselytes from Pontus (Acts 2:9), a region near the border of modern-day Georgia. It is possible that some of these early converts brought the Christian faith back to their homeland, laying the groundwork for the spread of the gospel in the region.

By 62 C.E., Christian congregations had already been established in Pontus, as indicated by the apostle Peter’s first letter (1 Peter 1:1). Given the proximity of Pontus to Georgia, it is likely that the Christian message spread further into the Caucasus region during the first century. Tradition also holds that a Christian woman named Nino, enslaved in Georgia during the reign of Constantine, played a significant role in evangelizing the Georgian people in the fourth century. While some elements of Nino’s story may be legendary, her influence is widely accepted as part of the early Christianization of Georgia.

The Development of the Georgian Script and Bible Translation

One of the major challenges to translating the Bible into Georgian was the development of a written script for the language. According to tradition, the Georgian alphabet was created by St. Mesrop, the same Armenian monk who developed the Armenian script. Mesrop’s invention of the Georgian alphabet allowed for the translation of the scriptures into the Georgian language, ensuring that the people could read and understand God’s Word in their own tongue.

The earliest known Georgian Bible manuscripts date from the ninth and tenth centuries, though some fragments are believed to be much older. The development of Georgian paleography, including the use of different scripts over the centuries, provides scholars with important clues about the dating and evolution of these manuscripts. The Georgian Church, however, did not regard the book of Revelation as canonical until much later, and it wasn’t until the work of St. Euthymius in the 10th century that the Georgian Bible included a translation of the final book of the New Testament.

Conclusion of Historical Insights

The history of the Georgian Bible is a testament to the enduring power of God’s Word, even in the face of adversity and opposition. From its early translation in the fourth century to its rediscovery in the 20th century, the Georgian Bible has shaped the spiritual and cultural life of Georgia for centuries. Its preservation through the dedication of translators, scholars, and copyists, despite periods of suppression and loss, highlights the profound importance of scripture in the lives of believers.

The story of the Georgian Bible also serves as a reminder of the necessity of ensuring that God’s Word is made available in languages that people can understand, so that they may come to know Jehovah and the message of salvation through His inspired Word.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).