From Wikipedia

The Bible Revolution

The earliest printed edition of the Greek New Testament appeared in 1516 from the Froben press, by Desiderius Erasmus, who reconstructed its Greek text from several recent manuscripts of the Byzantine text-type. He occasionally added a Greek translation of the Latin Vulgate for parts that did not exist in the Greek manuscripts. He produced four later editions of this text. Erasmus was Roman Catholic, but his preference for the Byzantine Greek manuscripts rather than the Latin Vulgate led some church authorities to view him with suspicion.

In 1521, Martin Luther was placed under the Ban of the Empire, and he retired to the Wartburg Castle. During his time there, he translated the New Testament from Greek into German. It was printed in September 1522. The first complete Dutch Bible, partly based on the existing portions of Luther's translation, was printed in Antwerp in 1526 by Jacob van Liesvelt.

The first printed edition with critical apparatus (noting variant readings among the manuscripts) was produced by the printer Robert Estienne of Paris in 1550. The Greek text of this edition and of those of Erasmus became known as the Textus Receptus (Latin for "received text"), a name given to it in the Elzevier edition of 1633, which termed it as the text nunc ab omnibus receptum ("now received by all").

Later critical editions incorporate ongoing scholarly research, including discoveries of Greek papyrus fragments from near Alexandria, Egypt, that date in some cases within a few decades of the original New Testament writings. Today, most critical editions of the Greek New Testament, such as UBS4 and NA27, consider the Alexandrian text-type corrected by papyri, to be the Greek text that is closest to the original autographs. Their apparatus includes the result of votes among scholars, ranging from certain {A} to doubtful {E}, on which variants best preserve the original Greek text of the New Testament.

Critical editions that rely primarily on the Alexandrian text-type inform nearly all modern translations (and revisions of older translations). For reasons of tradition, however, some translators prefer to use the Textus Receptus for the Greek text, or use the Majority Text which is similar to it but is a critical edition that relies on earlier manuscripts of the Byzantine text-type. Among these, some argue that the Byzantine tradition contains scribal additions, but these later interpolations preserve the orthodox interpretations of the biblical text—as part of the ongoing Christian experience—and in this sense are authoritative. Distrust of the textual basis of modern translations has contributed to the King-James-Only Movement.

The churches of the Protestant Reformation translated the Greek of the Textus Receptus to produce vernacular Bibles, such as the German Luther Bible and the English King James Bible.

Tyndale's New Testament translation (1526, revised in 1534, 1535 and 1536) and his translation of the Pentateuch (1530, 1534) and the Book of Jonah were met with heavy sanctions given the widespread belief that Tyndale changed the Bible as he attempted to translate it. The first complete French Bible was a translation by Jacques Lefèvre d'Étaples, published in 1530 in Antwerp.
The Froschauer Bible of 1531 and the Luther Bible of 1534 (both appearing in portions throughout the 1520s) were an important part of the Reformation.

The first English translations of Psalms (1530), Isaiah (1531), Proverbs (1533), Ecclesiastes (1533), Jeremiah (1534) and Lamentations (1534), were executed by the Protestant Bible translator George Joye in Antwerp. In 1535 Myles Coverdale published the first complete English Bible also in Antwerp.

In 1584 both Old and New Testaments were translated to Slovene by Protestant writer and theologian Jurij Dalmatin. The Slovenes thus became the 12th nation in the world with a complete Bible in their language.

The missionary activity of the Jesuit order led to a large number of 17th century translation into languages of the New World.