From the earliest days of Christianity, when believers spoke primarily Aramaic, Hebrew, and Greek, the Word of Jehovah was carried into new lands and languages. As Isaiah 40:8 (UASV) states, “The grass withers, the flower fades, but the word of our God will stand forever.” Driven by the conviction that the Scriptures were the inspired counsel of the Most High, missionaries and translators did not confine their efforts to regions where Greek or Latin held sway. Instead, they pushed forward, determined to communicate God’s truth in tongues heretofore unknown to the biblical tradition. These pioneering endeavors testify to the fulfillment of Acts 1:8 (UASV): “But you will receive power when the holy spirit has come upon you, and you will be witnesses… to the ends of the earth.” Although John 16:13 does not apply to all Christians, the apostolic commission to spread the gospel remained, and early believers rose to the challenge.

As the centuries advanced, Christianity encountered many diverse peoples. Among them were communities that did not speak languages related to Hebrew, Aramaic, or Greek. Still, early missionaries understood that the Bible had to be accessible in each person’s mother tongue. Romans 15:4 (UASV) confirms that all Scripture is useful for instruction: “For whatever was written previously was written for our instruction, so that through the endurance and through the encouragement of the Scriptures we might have hope.” The hope kindled by Scripture could not be fully realized if the text remained inaccessible. Hence, languages such as Georgian soon received careful attention, as believers worked to preserve and transmit the Scriptures faithfully into that tongue.

Georgia, known in antiquity as Iberia, stands between the Black Sea and the Caspian Sea, to the north of Armenia. This territory, surrounded by powerful neighbors and diverse linguistic groups, was no stranger to cultural complexity. The Georgian language itself belongs to a distinct Caucasian group, unrelated to Semitic, Indo-European, or Ural-Altaic families. It is an agglutinative language, forming words by combining smaller meaningful segments. Such a linguistic structure posed fresh challenges for those who sought to translate the inspired Scriptures into Georgian. Yet the early Christians understood the necessity of providing the Word in a clear form. Psalm 119:105 (UASV) states, “Your word is a lamp to my feet and a light to my path.” That lamp had to shine forth in Georgian if it was to guide the faithful along their spiritual journey.

Christianity reached Georgia by the middle of the fourth century C.E., during the reign of Emperor Constantine. According to tradition, a Christian slave woman named Nino played a central role in the conversion of the Georgian king Bakur and his people. Although some legendary details accompany these accounts, historians generally accept that Christianity took root around this period. The penetration of the faith into Georgian lands represented one more step in fulfilling the apostolic call to preach the Word to all nations. Nino’s witness, empowered by the Scriptures, sowed seeds of faith that would later yield the fruit of a stable Christian community.

Once Christianity had established a foothold, the next step involved providing believers with the inspired text in their own language. Translating the Bible into Georgian required a suitable alphabet. Without a writing system that captured the unique phonetic features of the Georgian language, any translation effort would remain incomplete. Armenian traditions credit St. Mesrop, who had earlier devised the Armenian alphabet, with recognizing the need for a Georgian writing system. Convinced that the Georgians should read the Scriptures in their own script, Mesrop sought to create an alphabet adapted to Georgian phonology. King Bakur supported the initiative, encouraging the teaching of this new alphabet to boys throughout various districts, ensuring that the written form of the language would spread. This educational endeavor served a higher purpose: enabling the faithful to read the Scriptures directly, not merely listen to oral interpretations.

Without a fixed alphabet, Georgian Christians had relied on oral explanation for doctrinal and scriptural instruction. The introduction of a written language changed everything. Once the Georgian alphabet took shape, translators could transfer the words of the prophets, the Gospels, and the Epistles onto parchment in characters the people understood. Psalm 12:6 (UASV) says, “The words of Jehovah are pure words, like silver refined in a furnace on the ground, purified seven times.” The process of translating the pure words of Scripture into Georgian, while challenging, aimed to maintain their integrity and clarity so that local believers could cherish them as fully as those who read Hebrew, Greek, or other tongues.

Scholars generally agree that by about the middle of the fifth century C.E., Georgian Christians had access to at least the Gospels and some other New Testament portions in their native language. These early translations may have undergone revision in subsequent centuries. Traces of multiple editorial efforts appear in the linguistic forms and textual variants preserved in later manuscripts. The growth of the Georgian version reflected the organic development of a textual tradition, guided by reverence for Scripture and a commitment to accuracy.

One question that has stirred discussion among historians and linguists is the source from which the Georgian version derived. Some argue that the earliest Georgian translators worked directly from Greek manuscripts. Others suspect that Armenian or Syriac intermediaries influenced the Georgian tradition. Georgian lands lay at a cultural crossroads, with influences from the Byzantine (Greek) world, neighboring Armenia, and even Syriac-speaking Christian communities. Each contact might have contributed textual readings, thereby shaping the Georgian version.

Over time, scribes who copied the Georgian Scriptures sometimes updated the language or harmonized variants. These scribes understood the seriousness of their task, mindful of the apostle’s insistence in 2 Timothy 3:16 that all Scripture is beneficial for teaching and reproof. To ensure that the teaching remained sound, they endeavored to preserve the text free from error. Proverbs 30:5 (UASV) declares: “Every word of God is refined; he is a shield to those who take refuge in him.” The Georgian scribes took refuge in the certainty of the Word, ensuring each new generation could do so as well.

Dated Georgian manuscripts from the ninth and tenth centuries C.E. provide concrete evidence of the state of the text at that time. Earlier fragments show that the version’s roots stretch back centuries before these dates. Georgian paleography, or the study of ancient Georgian handwriting, identifies three alphabets used over time. The earliest ecclesiastical majuscule was in general use until about the tenth century C.E. This script, with its distinctive style, helps scholars assign approximate dates to manuscripts. Later periods introduced the ecclesiastical minuscule and eventually the “warrior” or “knightly” hand, the ancestor of modern Georgian script. Each shift in writing style mirrors changes in cultural, spiritual, and scholarly climates, as the Georgian Church matured and refined its literary traditions.

A major turning point in Georgian spiritual and cultural life occurred near the close of the tenth century C.E. St. Euthymius, a scholarly abbot of the Georgian monastery on Mount Athos, undertook a significant revision of the Georgian Scriptures. His work represented a new stage, aiming to align the Georgian version more closely with accurate Greek texts and to complete the canon of the New Testament by adding the Book of Revelation, which previously had not been part of the Georgian canon. Revelation’s late acceptance highlights how local churches sometimes differed on the scope of the inspired writings. By the time Euthymius completed his labors, likely before about 978 C.E., Georgian Christians had the entire New Testament, including Revelation, available to them.

This addition of Revelation demonstrates how the Georgian Church, like others, gradually reached a consensus on the canonical books. The process was neither hasty nor arbitrary. Instead, it involved careful reflection, examination of apostolic tradition, and consultation with the wider Christian world. By integrating Revelation into the Georgian canon, Euthymius harmonized Georgian Scriptures with the widely recognized canon affirmed by other Christian communities. The consistency of biblical canon across regions served to fortify unity in doctrinal matters, enabling believers to grow in understanding. Psalm 19:7 (UASV) affirms, “The law of Jehovah is perfect, reviving the soul.” Ensuring that all canonical texts were available helped Georgian Christians experience the fullness of Scriptural truth.

The Georgian version’s path from a fledgling translation to a stable textual tradition did not involve arbitrary changes. Rather, each revision or correction aimed at greater fidelity to the original languages. The objective historical-grammatical method of interpretation, respected from the earliest centuries, guided these efforts. Unlike the flawed methods of higher criticism, which emerged much later, these early scholars strove to reproduce the inspired text accurately. Although the Georgian translators might have consulted Armenian or Syriac texts, their ultimate aim was to reach back to the original Greek (for the New Testament) and, indirectly, the Hebrew text (for the Old Testament, often via the Septuagint). By rooting their version in solid textual foundations, they helped maintain doctrinal purity and scriptural reliability.

As Georgian Christianity matured, the version stabilized. Manuscript production continued, sustained by monastic communities where scribes devoted themselves to copying the Word. In places like the monastery of Iveron on Mount Athos, Georgian monks not only preserved their linguistic and religious heritage but also engaged in scholarly activity. The Georgian version, nurtured in these spiritual nurseries, emerged with textual integrity and intellectual rigor. The effort reflected the principle found in Psalm 119:160 (UASV): “The sum of your word is truth, and every one of your righteous judgments endures forever.” For the Georgian Church, that truth endured through centuries of careful copying and linguistic refinement.

By comparing the Georgian version with Greek, Armenian, and Syriac texts, modern scholars gain insight into the transmission history of the Scriptures. These comparisons help identify distinctive readings, clarify how local churches interacted with their neighbors’ textual traditions, and confirm the fidelity of the Georgian scribes. The Georgian version is a window into the early centuries when Christianity ventured into previously unreached linguistic territories and embraced the complexity of communicating the divine message accurately.

The existence of the Georgian version underscores that the spread of Christianity was never culturally or linguistically narrow. The gospel indeed reached “to the ends of the earth,” as Jesus commanded (Acts 1:8), and each people group received the message in words they could comprehend. Romans 10:17 (UASV) states, “So faith comes from hearing, and hearing through the word of Christ.” If faith arises through hearing the Word, then ensuring that Word was available in Georgian meant granting Georgians full access to the message of salvation. The translators and scribes took up this noble challenge, confident that providing Scripture in Georgian would strengthen the faith and knowledge of believers.

Considering that the Georgian language shares no close relationship with the languages of Scripture or the tongues of early Christianity, this endeavor serves as a powerful reminder that truth transcends linguistic boundaries. Each adaptation into a new language confirms that God’s Word is not confined to a single culture. Instead, it can lodge itself within the heart of any people willing to receive it. Isaiah 55:11 (UASV) promises, “So shall my word be that goes out of my mouth; it shall not return to me empty, but it shall accomplish that which i please, and it shall succeed in the thing for which i sent it.” The history of the Georgian version affirms that Scripture accomplished its divine purpose in the land of Iberia.

From the perspective of textual criticism, the Georgian version provides valuable data. It can corroborate certain readings found in other ancient versions, or it may preserve early readings otherwise lost. Although the Georgian textual tradition is not as massive as the Latin or Armenian traditions, its unique perspective offers an independent witness to the early text. Textual critics, by examining Georgian manuscripts and comparing them with Greek exemplars, can better understand how the Scriptures were transmitted and what variations existed in different locales. This helps ensure that today’s believers can trust that their Bible aligns with the earliest attested forms of the text.

For believers who cherish historical authenticity and fidelity, the Georgian version demonstrates the providential care exercised over Scripture’s transmission. The careful stewardship displayed by Georgian scribes shows they took seriously the warnings not to add or remove words from the divine message. Proverbs 30:6 (UASV) advises, “Do not add to his words, or he will rebuke you, and you will be found a liar.” Georgian scribes heeded such counsel, striving to reflect the original text accurately rather than imposing human ideas or aligning it with external doctrines. Their work stands as a testament to the sincerity and diligence of early Christian communities.

The Georgian version also illuminates the cultural dimension of scriptural transmission. Translators and scribes had to master local languages, navigate different writing systems, and resolve how best to convey biblical concepts into Georgian words that retained the original sense. Such linguistic labor demanded deep understanding not only of the biblical languages but also of Georgian semantics, syntax, and style. The results show that the Georgian version emerged as a polished literary work, suitable for public reading in worship, private study, and teaching. This polished nature aided believers in internalizing scriptural truths and applying them in their daily lives.

As centuries passed and Georgian culture evolved, so did the script and form of the Georgian version. Yet through these changes, the essential message of Scripture remained the same. This continuity reflects the promise in Psalm 119:89 (UASV): “Forever, O Jehovah, your word is firmly fixed in the heavens.” While alphabets changed and scribal practices advanced, the underlying truths of Scripture never wavered. Georgian believers received stable, trustworthy access to the prophecies of Isaiah, the wisdom of Solomon, the teachings of Christ, and the counsel of Paul. The ongoing relevance of these truths proved unshakable.

In this way, the Georgian version joined ranks with other ancient versions—Coptic, Syriac, Armenian, Latin—and others that attest to how the Word found expression in myriad tongues. Each version, shaped by its historical and cultural context, still expressed the same eternal truths. By studying these ancient versions, modern believers can see the broad sweep of divine providence ensuring that no cultural barrier would prevent people from hearing the message. The Georgian version, therefore, is a piece of a larger whole: a network of translations testifying to the indestructible nature of God’s revelation.

When St. Euthymius undertook his revision and addition of Revelation, he ensured that Georgians would have access to the complete canon recognized throughout the widespread Christian community. By aligning Georgian Scriptures with established canonical boundaries, he affirmed unity in the faith. This alignment supported believers in confirming their doctrines, encouraging moral conduct, and strengthening their spiritual resolve. With the full Scripture at their disposal, Georgian Christians could obey the admonition in 2 Peter 3:18 (UASV): “But grow in the grace and knowledge of our Lord and Savior Jesus Christ.” They could grow confidently, nurtured by the entire counsel of God.

The Georgian version also exemplifies the objective historical-grammatical method of interpretation. Translators did not seek hidden meanings or read their own ideas into the text. Instead, they paid attention to grammar, context, and authorial intent. The seriousness of their approach stands in contrast to modern approaches influenced by critical methods that undermine the text’s integrity. The Georgian scribes had no interest in diminishing the authority of Scripture. They approached the inspired words with humility, aware that they transmitted a message far surpassing their human understanding. This humility and reverence ensured that the Georgian version conveyed God’s Word without adulteration.

Finally, the Georgian version’s legacy reassures believers today that the Bible they hold arises from a rich tradition of faithful transmission. The original writings, produced under divine inspiration, were preserved through centuries by communities like the Georgian Church, who took their stewardship seriously. Such a realization strengthens trust that God’s Word remains intact, unaffected by human attempts to corrupt or distort it. Psalm 33:4 (UASV) states, “For the word of Jehovah is upright, and all his work is done in faithfulness.” The Georgian version stands as one more testimony to that faithfulness.

From these reflections, one concludes that the Georgian version is not a mere curiosity or obscure linguistic artifact. It is evidence that no corner of the world proved unreachable for the transforming power of Scripture. Each language that received the Word gained access to truth and guidance. For Georgian believers, the Scriptures became a source of spiritual nourishment, guiding them in worship, doctrine, and life’s practical decisions. The Word’s presence in Georgian, transmitted through generations of scribes and scholars, confirmed that the message of Christ’s salvation, originally preached in Aramaic, Hebrew, and Greek, belonged as much to the peoples of the Caucasus as to those in Palestine or Asia Minor.

This historical fact should encourage modern readers to appreciate the broad efforts undertaken by early Christians. The difficulties they faced—linguistic complexity, scarcity of materials, political tensions—did not deter them. By their dedication, they brought the Scriptures into Georgian lands, enabling the people to hear God’s Word in their heart language. The Georgian version embodies the principle that Christianity is not bound by language or culture. Instead, it is a universal call to know the Creator’s will as revealed in Scripture.

In the intricate story of how the Bible came down to us, the Georgian version assumes its rightful place. Alongside Syriac, Armenian, Latin, Coptic, Gothic, and other ancient versions, Georgian confirms that believers consistently valued the Scriptures as their doctrinal anchor and moral compass. The dedication of translators, scribes, and church leaders ensured that the Word remained unclouded. Psalm 119:160 (UASV) states, “The sum of your word is truth, and every one of your righteous judgments endures forever.” The Georgian version’s faithful handling of Scripture allowed that truth to become deeply embedded in Georgian Christian life, where it endures to this day.

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