John C. Reeves translates 1Q Genesis Apocryphon.

James H. Charlesworth translates text regarding Cain as a "dark calf."

DSS text (1st century B.C.E.) relays Ham account, uses chet.

PA interprets Ham to mean "heat," with no claimed connection to Africa or color.

Targum Neofiti Genesis 4:5 reproduced by Alejandro Díez Macho.

Babylonian Talmud states that Ham's "skin turned black."

RHBA identifies H as "charcoal colored."

Septuagint records Ham account, using chi (χ) rather than the Greek equivalent of chet [ח].

AAAL offers an account of Cain where identified as "black."

Pseudo-Jerome connects magi to sons of Noah.

Leningrad Codex editor scribes Masoretic text of Genesis 4:15 describing the "mark" or "sign" of Cain.

Stephen A. Kaufman's edition of Targum Onkelos offers an Aramaic paraphrase of Genesis 4:15 that discusses Cain's "mark" or "sign."

HS and MS offer translation re: Ham.

Sefaria publishes an online Hebrew text of Bereishit Rabbah 22:12.

Thomas Peyton identifies Cain as "black."

Elihu Coleman rejects that Cain and Canaan share a common lineage.

Webster's 1828 Dictionary defines "black" as a "a negro; a person whose skin is black."

Book of Mormon introduction refers to "black and white" people.

In Moses 7, Enoch was commanded not to teach people of Canaan.

Joseph wrote in his journal that the Lord revealed the contents of the Book of Moses.

Joseph translates Moses including the phrase that Canaanites had "blackness" come upon them.

Phelps says "we have no special rule in the church, as to people of color."

Richards clarifies previous article by saying that the Church has nothing to say about slavery and opposes free Black people entering the state on legal grounds.

Wheatley discusses the outcome of her enslavement and describes Africans in Cain-like terms.

W. W. Phelps believes black skin is an indicator of spiritual standing.

Unknown author composes hymn that celebrates future missionary work in Africa.

Joseph sees Black people as subject to the curse of Canaan.

Messenger and Advocate calls for masters of slaves to be converted and kind as well as calling emancipation "destructive" and interracial marriage "devilish."

M&A comments on "degrading nature" of Black people.

Theodore Weld criticizes use of Canaan lore to justify slavery.

Woodruff describes working with Joseph Ball during the winter.

A writer to the Colored American criticizes the Cain myth.

John Patten charges Elijah Fordham with playing a violin at a Black gala.

William I. Appleby copies Abraham 1:26–27, describing priesthood restriction of Pharaoh, into his journal on May 5, 1841.

Book of Abraham states Pharaoh was restricted from the priesthood because of lineage.

Orson Hyde stated that emancipation will empower Black people.

Nauvoo Neighbor reports that a Black man was involved in a crime and he was burned to death.

Letter to editor of Nauvoo Neighbor condemns the lynching of Black people.

Hyrum tells Jane Manning James that the one who put the mark on her forehead can remove it.

John Taylor promises patriotic principles will protect Black people as well as "any other man."

William Clayton includes a summary of the events leading the Martyrdom in the Council of Fifty minutes.

Hyde uses premortal explanation to give an opinion on origins of Black people.

Lucy mentions that there are Black people on their boat.

Brigham says he doesn't care about the blood or color of McCary.

Pratt refers to Ham lineage as cursed with regards to the priesthood.

Appleby writes he is ashamed to meet a white woman married to a Black man.

Brigham says that Africans are cursed descendants of Cain.

John Fletcher writes that Ham's degraded condition resulted from marriage with the cursed race of Cain.

John Fletcher argues that Ham married a descendant of Cain.

Wilford Woodruff's summary of a February 13, 1849 meeting in which Brigham Young states that black people are inelligible for the Priesthood because of the curse of Cain.

Wilford Woodruff reports that Brigham offered an explanation for the ban.

Brigham states Black people can't "bear rule" while cursed.

Brigham says that, as a prophet he knows, Black people are the children of Cain and "cannot bear rule in the priesthood."

Brigham affirms the right of citizenship for Black people but denies the right of governance.

Brigham expresses belief in the curse of Cain.

Orson Pratt holds Africans and other groups have a "degraded parentage" and valiant premortal spirits "kept in reserve" will not receive their bodies.

George A. Smith expresses priesthood ban rationale.

Pro-slavery advocate Nathan Lord argues that the curse of Cain was perpetuated through intermarriage with Ham's line.

Brigham tells Horace Greeley that slavery is "of divine institution" and will persist until the curse of Ham is removed.

J. W. Etheridge offers an English translation of the Targum Onkelos that paraphrases Genesis 4:15 about the "mark" or "sign" of Cain.

Paul de Lagarde offers reprint of MS Leiden regarding Ephrem's view of Ham's blackness.

Brigham teaches Lorenzo Young that nobody was neutral in the war of heaven and teaches the curse of Cain.

George Q. Cannon references the curse of Cain.

Brigham refers to the priesthood and temple restrictions.

L. John Nuttall records John Taylor citing "some parties" who criticized notion of ban.

First Presidency meeting minutes record John Taylor's conclusion that Elijah Able was ordained before the "word of the Lord was fully understood."

FS recites conventional thought re: premortal justification of restriction.

George Q. Cannon articulates the priesthood restriction.

H. M. Turner alludes to restriction on Elijah Able.

Jane Manning James indicates that her race was through Ham.

Deseret News commenter theorizes on descendants of Cain.

Charles Lavigerie mentions extensive ivory holdings in East Africa.

Abraham H. Cannon recalls that Brigham told Lorenzo Snow that blacks couldn't hold priesthood through premortal actions.

George Q. Cannon articulates premortal designation for lineage.

Woodruff attributes priesthood restriction to Cain's murder of Abel.

Cannon states that Joseph taught that the seed of Cain could not receive the priesthood.

Richards says that Joseph taught that the "seed of Cain" would not receive their "final redemption" until after the "seed of Abel . . . should all have their opportunity."

Missionaries tell Broad Ax of kind treatment by Black Americans in South.

Thomas W. Young relays premortal explanation that Church leaders use to justify restriction.

GQC cites reports from BY and JS justifying priesthood ban.

Salt Lake Tribune cites report of patriarch claiming that Black people have no place in heaven.

Deseret News explains black people's place in heaven.

J. Golden Kimball says same persecutors of LDS are also lynchers.

Joseph F. Smith states that all ordinations of Black people must be rendered null and void.

David O. McKay uses "negro" to describe those who reject importance of labor.

Richard Barry comments on LDS views on black people in 20th-century.

A Christian Peshitta text provides a Syriac translation of Genesis 4:15.

Rey Pratt hopes for eradication of "racial feelings."

HJG uses story to mock black people, uses n-word.

JET invokes Cain to explain priesthood ban origins.

Charles Nibley celebrates emancipation of slavery and overthrow of part of Constitution.

Joseph Fielding Smith attributes priesthood ban to Joseph Smith's teachings.

J. Reuben Clark proposes that the Twelve review past statements and make a ruling on whether "one drop" of blood disqualifies someone from receiving the priesthood.

FP tells ETB to make accommodations for white Church members' discomfort with Blacks.

Joseph Fielding Smith explains the application of Moses 7 in missionary work among the "Canaanites."

JAW rejects notions of "master race."

CEY uses allegations of miscegenation advocacy as example of "motive questioning."

Lowry Nelson replies to Heber Meeks and references past instances of racism, didn't realize was a policy.

The First Presidency explains rationale for priesthood ban in a letter to Lowry Nelson.

Negro Digest criticizes Church for priesthood ban.

LN criticizes traditions of ban.

The First Presidency warns Lowry Nelson to "re-orient your thinking."

HJ and RB reject notions that "white blood" differs from "black blood."

LEB produces typescript of 1949 FP statement.

David O. McKay notes that individual freedom is undermined through racial animus.

Abraham Levene translates a commentary on Genesis 4:15 from early Syrian Christians mentioning the "mark" or "sign" of Cain.

William E. Berrett provides expanded version of 1949 First Presidency statement dated August 17, 1951.

WRB notes that LDS Hospital segregates black and white blood banks.

David O. McKay alludes to lifting the "black til proven white" restriction in South Africa.

Mark E. Petersen justifies segregation based on beliefs about consequences of interracial marriage.

Clifford E. Young celebrates lack of racial animosity in congregation in Hawaii.

Bruce R. McConkie publishes several articles containing common Latter-day Saint views about Black people in his 1958 volume, Mormon Doctrine.

Hastings' Dictionary of the Bible (1963 ed.) states that Ham's name is not derived from the Egyptian words for "Egypt" or "Nubia."

LA suggests Church isn't racist for its support to other ethnic minorities.

ALM finds that Mormons are slightly more racist than other some other Christians.

Ezra T. Benson says God only knows why no priesthood for "seed of Cain."

N. Eldon Tanner and Hugh B. Brown sign a statement under the name of the First Presidency saying that the origins of ban are not known.

N. Eldon Tanner and Hugh B. Brown sign a statement under the name of the First Presidency saying that the origins of ban are not known.

NYT reports on conservative/liberal discussion on priesthood restriction.

Wallace Turner cites statistics regarding percentage of Mormons/non-Mormons who think blacks want to destroy Church.

Lester Bush offers source on how John Taylor felt Joseph was wrong on Elijah Able's ordination.

BRM tells SWK that there is no scriptural barrier to lifting the ban.

Newell Bringhurst argues that the origins of the priesthood ban are unclear.

Esplin concludes that Brigham's views on priesthood ban were rooted in revelation.

BRM celebrates "seed of Cain" receiving the priesthood.

Lipscomb offers and English translation of ancient Armenian Christian Adam traditions in his Ph.D. Dissertation that comments on Genesis 4:15 mention of the "mark" or "sign" of Cain.

Lipscomb provides a transcription of ancient Armenian Christian traditions relating to Genesis 4:15 and the "mark" or "sign" of Cain.

Jacob Neusner provides an English translation of Genesis Rabbah 22:12 on Genesis 4:15, which mentions the "mark" or "sign" of Cain.

Michael Maher offers an English translation of Targum Pseudo-Jonathan that includes a paraphrase of Genesis 4:15 discussing the "mark" or "sign" of Cain.

Martin McNamara offers an English translation of Targum Neofiti that paraphrases Genesis 4:15.

Rabbi Y. Herczeg translates Rashi commentary into English, with its interpretation of Cain's "mark" or "sign" as mentioned in Genesis 4:15.

Sterling M. McMurrin reports that he arranged meetings with the NAACP (National Association for the Advancement of Colored People) and drafted a First Presidency statement on civil rights read at the October 1963 General Conference.

Leonard J. Arrington reports that an apostolic committee found no scriptural support for restriction.

Scholar James L. Kugel describes various ancient ideas about the "mark" or "sign" of Cain.

FP/Q12 deny existence of proposal for repudiating ban.

History of the Cain-as-cursed-wanderer motif.

Nibley suggests that the priesthood restriction is related to matriarchal succession rather than race.

Bible scholars Dogniez and Harl offer a translation into French of the Greek Septuagint text of Genesis 4:15 that speaks of the "mark" or "sign" of Cain.

Stephen Haynes argues that associating Biblical curse language with Black people was common in the mid-nineteenth-century.

SRH explains how H account played to "honor culture."

Goldenberg reviews the interpretation of the color symbolism of the Animal Apocalypse.

David Goldenberg explains that the persistence that Ham was black originated from saying his name meant black.

Daniel C. Matt offers an English translation of the Zohar that interprets the "mark" or "sign" of Cain mentioned in Genesis 4:15.

Draper, Brown, and Rhodes describe Ham/Canaan as "Black."

Stephen A. Kaufman offers a transcription of Targum Pseudo-Jonathan for Genesis 4:15 that discusses Cain's "mark" or "sign."

Marvin Meyer provides an English translation of an early Christian text that describes Cain as "the sun."

Richard Newman's biography highlights RA's experience with integrated Methodist revivals.

J. Reuben Clark told by doctors that LDS Hospital segregated blood and that blood changes after a certain amount of time.

TG explains when ARC desegregated blood.

Eric Foner explains antebellum American racism.

Modern 2013 edition of Abraham 1:21–27 in the Pearl of Great Price.

Armand Mauss discusses efforts to campaign church leadership to repudiate ban.

Reeve discusses historical reasons for the priesthood ban.

Ryan Stuart Bingham argues that Joseph's racial views influence his interpretations in Facsimile 3 of the Book of Abraham.

Church historian Snow comments on writing of race/priesthood essay.

Dan Vogel argues that the Pearl of Great Price describes the origins of Black people.

Moss summarizes Rwandan weather.

Samuel A. Berman provides a Hebrew transcription of the Midrash Tanchuma discussion of Genesis 4:15, which mentions Cain's "mark" or "sign."