Joseph Molitor provided a Latin translation of the critical Georgian Bible, prepared (as best I understand) by Ilia Imnaišvili in The Apocalypse of John and Its Commentary (in Georgian, Tblisi or Tiflis 1961). Locating the actual Georgian version of this work has proven beyond my capabilities so far.
The text is based on three manuscripts going back to the 10th century:
Oriens Christianus, Fourth Series, Band 50, (1966), p. 2
Manuscript A+ is dated to precisely 978, whereas B+ is "tenth century" (i.e. the same century as A+) and C+ is dated to the 12th century.
The translation was released across more than one band of Oriens Christianus. Revelation 16 is in the second part.
Oriens Christianus, Fourth Series, Band 51, (1967), p. 19
As you can see, the text has "holy" and does not have any reference to "shall be." Interestingly (to me at least), the "Lord" insertion is not in two of the manuscripts.
As the Georgian text is associated with the Andreas commentary, one assumes that the text goes back to Andreas like the Greek Andreas manuscripts.
Gorgias Press has helpfully published, "Collected Papers in Greek and Georgian Textual Criticism," with D.C. Parker and D.G.K. Taylor as editors, as part of "Text and Studies: Contributions to Biblical and Patristic Literature, Third Series, Volume 3. J. Neville Birdsall is the author of the various papers in the volume, although he passed away during the production of volume (p. xiv).
Birdsall provides some valuable observations regarding the Georgian version of Revelation at pp. 161-172. Two of the three manuscripts have a colophons (different from each other) requesting prayers for Euthymius, the translator of the work (p. 162). This appears to be the same Euthymius who was one of the founders of the Iberon monastery on Mt. Athos (p. 163). This Euthymius lived from 955 to 1024 (as distinct from Euthymius the Great (377 – 473)). Birdsall provides the legendary account of how Euthymius reputedly lost his childhood knowledge of Georgian after learning Greek, then relearned Georgian, and finally obtained fluency in Georgian by "the intervention of the Blessed Virgin" (p. 163). In all three manuscripts, the text of Revelation is followed by the commentary of Andreas (p. 162), which suggests the conclusion that the Georgian is a 10th century witness to a then-extant Greek Andreas commentary manuscript.
It seems that Birdsall was able to read Imnaišvili's work and evaluate it, at least to some extent. Ultimately, while Prof. Molitor expresses a view that the Georgian was derived from Syriac-Armenian influence, Birdsall comes to the conclusion that the Georgian is instead drawn from the Armenian and/or Syriac (p. 172). Nevertheless, Prof. Molitor's glossary of Georgian words used in the New Testament remains a priceless treasure for "Western" scholars who are not native speakers of Georgian (per Birdsall, p. 163).