Original Douay Rheims Bible (1582 & 1610)

Differences in Translation

The differences between the Challoner Revision, & The Original Douay-Rheims are small as they are both fine translations, with the Original using slightly more literal words to translate the Vulgate. However, the notes & annotations are completely different, and alone make these Bibles worthy of distinction.
Ephesians 3:6-12
Bishop Challoner Revision Sixto-Clementina Vulgata Douay-Rheims 1582 & 1610 6. That the Gentiles should be fellow heirs, and of the same body, and copartners of his promise in Christ Jesus, by the gospel: 6. gentes esse cohæredes, et concorporales, et comparticipes promissionis ejus in Christo Jesu per Evangelium: 6. The Gentils to be coheires and concorporate and comparticipant of his promise in Christ IESVS by the Ghospel: 7. Of which I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power. 7. cujus factus sum minister secundum donum gratiæ Dei, quæ data est mihi secundum operationem virtutis ejus. 7. wherof I am made a Minister according to the guift of the grace of God, which is giuen me according to the operation of his power. 8. To me, the least of all the saints, is given this grace, to preach among the Gentiles, the unsearchable riches of Christ, 8. Mihi omnium sanctorum minimo data est gratia hæc, in gentibus evangelizare investigabiles divitias Christi, 8. To me the least of al the Saints is giuen this grace, among the Gentils to euangelize the vnsearcheable riches of Christ, 9. And to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God, who created all things: 9. et illuminare omnes, quæ sit dispensatio sacramenti absconditi a sæculis in Deo, qui omnia creavit: 9. & to illuminate al men what is the dispensation of the sacrament hidden from worlds in God, who created al things: 10. That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church, 10. ut innotescat principatibus et potestatibus in cælestibus per Ecclesiam, multiformis sapientia Dei, 10. that the manifold wisedom of God, may be notified to the Princes &Potestates in the Celestials by the Church, 11. According to the eternal purpose, which he made, in Christ Jesus our Lord: 11. secundum præfinitionem sæculorum, quam fecit in Christo Jesu Domino nostro: 11. according to the prefinition of worlds, which he made in Christ IESVS our Lord. 12. In whom we have boldness and access with confidence by the faith of him.
(Boldness means courageous & daring)
12. in quo habemus fiduciam, et accessum in confidentia per fidem ejus.
(fiduciam means trust/confidence in)
12. In whom we haue affiance and accesse in confidence by the faith of him.
(affiance means trust/loyalty)
Romans 8:15 15. For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba (Father). 15. Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater). 15. For you haue not receiued the spirit of seruitude againe in feare; but you haue receiued the spirit of adoption of sonnes, wherein we crie: Abba, (Father). Galatians 1:8 & 2:11 8. But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. 8. Sed licet nos aut angelus de cælo evangelizet vobis præterquam quod evangelizavimus vobis, anathema sit. 8. But although we, or an Angel from Heauen, euangelize to you beside that which we haue euangelized to you, be he anathema. 11. But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed. 11. Cum autem venisset Cephas Antiochiam, in faciem ei restiti, quia reprehensibilis erat. 11. And when Cephas was come to Antioche, I resisted him in face, beacause he was reprehensible. The Lord's Prayer: Matthew 6:13 13. And lead us not into temptation. But deliver us from evil. Amen. 13. Et ne nos inducas in tentationem, sed libera nos a malo. Amen. 13. And leade vs not into tentation. But deliuer vs from euil. Amen. The use of the word 'tentation' may seem an unnecessary latinism, but all Roman Catholics during this time went to the Traditional Latin Mass, the Roman Rite Mass was only ever said in Latin during this time. So, ordinary Catholics would be able to easily recognize this word from each time they hear it at Mass (the same can be said for the Catholics of today that go to the Latin Mass). Both versions are perfectly accurate.
The corresponding text in Luke 11:4 does not use the Latinism. 4. And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation. 4. Et dimitte nobis peccata nostra, siquidem et ipsi dimittimus omni debenti nobis. Et ne nos inducas in tentationem. 4. and forgiue vs our sinnes, for because our selues also doe forgiue euery one that is in debt to vs. And lead vs not into temptation. John 1:3 is a bit clearer in the 1582 version. 3. All things were made by him: and without him was made nothing that was made. 3. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est. 3. Al things were made by him: and without him was made nothing. That which was made, St. John Henry Newman said this in his analysis of the texts: So much of particular passages:—Looking at Dr. Challoner's labours on the Old Testament as a whole, we may pronounce that they issue in little short of a new translation.1 They can as little be said to be made on the basis of the Douay as on the basis of the Protestant version. Of course there must be a certain resemblance between any two Catholic versions whatever, because they are both translations of the same Vulgate; but, this connection between the Douay and Challoner being allowed for, Challoner's version is even nearer to the Protestant than it is to the Douay; nearer, that is, not in grammatical structure, but in phraseology and diction.1 Click here to see more of St. John Henry Newman's careful analysis of the differences between the texts.
1 St. Newman, J. H. (1859). Rambler. Retrieved from http://www.newmanreader.org/works/tracts/douayrheims.html