The KJV was actually more of a revision of varying pre-1611 English Bibles than it was an original, new translation. The KJV is both a revision and a translation--more a revision than a new translation. There were some textual differences and many translation differences in those pre-1611 English Bibles.
The KJV was based on multiple, imperfect, textually-varying sources. The KJV translators did not follow any one printed edition of the Hebrew Masoretic text 100% and any one printed edition of the Greek NT 100%. They used multiple, textually-varying editions as they picked and choose from varying sources, practicing a form of textual criticism. The varying printed editions of the Greek NT that they had available were made from varying, imperfectly-copied Greek NT manuscript copies. Erasmus, Stephanus, and Beza acted as textual critics, picking and choosing from varying sources. Erasmus added some readings from the Latin Vulgate to his Greek text. Erasmus and Beza even introduced some conjectures into their edited Greek texts, and those conjectures are found in no known Greek NT manuscripts.
For evidence and proof of those textual conjectures, see the book entitled Erasmus and Beza as Conjectural Critics of the New Testament by Jan Krans.
The KJV was based on multiple, imperfect, textually-varying sources. The KJV translators did not follow any one printed edition of the Hebrew Masoretic text 100% and any one printed edition of the Greek NT 100%. They used multiple, textually-varying editions as they picked and choose from varying sources, practicing a form of textual criticism. The varying printed editions of the Greek NT that they had available were made from varying, imperfectly-copied Greek NT manuscript copies. Erasmus, Stephanus, and Beza acted as textual critics, picking and choosing from varying sources. Erasmus added some readings from the Latin Vulgate to his Greek text. Erasmus and Beza even introduced some conjectures into their edited Greek texts, and those conjectures are found in no known Greek NT manuscripts.
For evidence and proof of those textual conjectures, see the book entitled Erasmus and Beza as Conjectural Critics of the New Testament by Jan Krans.
