Erasmus’s third edition of 1522 contained one truly unfortunate innovation: The “Three Heavenly Witnesses” in 1 John 5:7-8. These were derived from the recently-written Codex 61, and (as the famous story goes) included by Erasmus “for the sake of his oath.” Sadly, they have been found in almost every TR edition since
Erasmus made his own Greek translation from the Latin. He admitted to what he had done, but the result was a Greek text containing readings not found in any Greek manuscript – but which were faithfully retained through centuries of editions of the Textus Receptus. This included even certain readings which were not even correct Greek (Scrivener offers as an example Rev. 17:4 AKAQARTHTOS).
(a good example of this is the doxology of Romans, which Erasmus placed after chapter 16 in accordance with the Vulgate, rather than after 14 along with the Byzantine text)
Scrivener reconstructed the text of the KJV in 1894, finding some 250 differences from Stephanus. Jay P. Green, however, states that even this edition does not agree entirely with the KJV, listing differences at Matt. 12:24, 27; John 8:21, 10:16 (? – this may be translational); 1 Cor. 14:10, 16:1; compare also Mark 8:14, 9:42; John 8:6; Acts 1:4; 1 John 3:16, where Scrivener includes words found in the KJV in italics as missing from their primary text
skypoint.com/~waltzmn/TR.html
Jerome’s Latin Vulgate (405 A.D.)
speedbible.com/vulgate/index.htm
kalvesmaki.com/LXX/
The earliest, and best known, source for the story of the Septuagint is the Letter of Aristeas, a lengthy document that recalls how Ptolemy (Philadelphus II [285–247 BCE]), desiring to augment his library in Alexandria, Egypt, commissioned a translation of the Hebrew Scriptures into Greek. Ptolemy wrote to the chief priest, Eleazar, in Jerusalem, and arranged for six translators from each of the twelve tribes of Israel. The seventy-two (altered in a few later versions to seventy or seventy-five) translators arrived in Egypt to Ptolemy’s gracious hospitality, and translated the Torah (or Pentateuch: the first five books of the Hebrew Scriptures) in seventy-two days. Although opinions as to when this occurred differ, scholars find 282 BCE an attractive date.
The publisher has included this preface because it gives an accurate picture regarding the origin of the Douay-Rheims translation as opposed to the origin of the King James translation and others. Keep in mind that Gordon Winrod was not a Catholic and no one can claim that he was biased toward the Catholic Bible.
This reprinting is of the 1582 A.D. Rheims Testament, and of the 1635 A.D. reprint of the Douay Old Testament, reproduced in a 10 per cent reduction from original actual size, making available, once again, by the grace of God, the most faithful English text of Holy Scripture, as translated from the sole authoritative source, the Latin Vulgate.
The Preface to the Rheims New Testament states that “most of the auncient Heretikes were Grecians, & therfore the Scriptures in Greeke were more corrupted by them, as the auncient fathers often complaine.” Sixteenth century Greek manuscripts were neither as old nor as authoritative as the Latin Vulgate of the 4th century, some of them having been recently constructed by enemies of Christianity for the purpose of altering the text of Holy Scripture. Especially, the reader is urgently referred to the third page of the translators’ introduction to the Old Testament, beginning with the words: “But here an other question may be proposed: Why we translate the Latin text, rather then the Hebrew, or Greke…”
Why read a Bible translated by a devil worshipper? 
So I now stick to the Catholic bibles.