Leon Levy Digital Library produces photograph of the 4Q2 Genesis fragment from the Dead Sea Scrolls manuscript.

Alfred Ralphs offers Greek Septuagint version of Genesis 4:15 that mentions the "mark" or "sign" of Cain.

Text of a Dead Sea Scroll thanksgiving hymn references "darkness" as expression of sadness.

Alexander Sperber reproduces Aramaic text of Targum Onkelos for Genesis 4:5.

Uncertain Syriac text indicating "black" or "sad."

E. G. Clarke reproduces text of Genesis 4:5 of Targum Pseudo-Jonathan.

O interprets Ex. 8:17 to refer to be a raven (some interpreted "blackness" to be significant--and connected to Ham).

Codex Vaticanus reference to Cain.

Ali Ünal offers translation re: Cain.

Ka'b al-Ahbār explains Ham knowing his children by their black skin color.

LCE use chet for "Ham" (Gen. 9:22-24.)

LCE scribe writes C as "casting down" his face.

Harry Sperling and Maurice Simon offer translation of Kabbalah text re: C's curse.

Stephen A. Kaufman offers a transcription of the Aramaic text of Targum Neofiti that includes a paraphrase of Genesis 4:15.

King James Bible publishers offer English translation of Genesis 4:15 about the "mark" or "sign" of Cain.

Apocryphal account of Cain being killed by an arrow after being mistaken for an animal.

Paul Erdmann Iserts comments on alleged "Cain" origins for Africans.

David Walker criticizes use of Cain mythology to justify enslavement.

BOM text frequently used to describe "dark-skinned" people by some interpreters.

The Book of Moses records that "the seed of Cain were black and had not place among them."

David Walker criticizes use of Cain lore for black origins.

Joseph adds that Canaan is cursed with a "vail of darkness" in his Bible translation.

Evening and Morning Star reports policy of not admitting Black people to the state or Church.

David Child rejects the curse of Cain theory.

W. W. Phelps states that the mark and curse of Cain is black skin.

JS & OC present statement prohibiting baptism of black people.

Messenger and Advocate states that the son of Ham was cursed, resulting in bondage of Black enslaved people, and that the curse will be removed someday.

Angelina Grimke criticizes use of Canaan myth to justify enslavement.

Messenger and Advocate states that people can buy and free slaves provided they go to a different continent.

Adam Clarke refers to Noah giving Ham Africa.

Weld criticizes use of Cain myth for African origins.

Elders' Journal says there are Black people who "[wear] white skins."

Edward Patridge relates how a team of Black people carried goods to the saints and were attacked.

James W. C. Pennington criticizes use of Bible lore to describe African origins.

Willard Richards records in Joseph's journal that Joseph described Black people as "sons of Cain."

William Smith speculates that Boggs was shot "by one of his own negroes."

Nauvoo Neighbor states that Black people are industrious.

Campbell writes an account of Saints in Clay County.

R. B. Lewis quotes Pompee Valentin-Vastey criticizing theorists who associate black people with Cain.

William Clayton reports Alexander Badlam commenting on the "unfortunate race of beings the negroes."

Lucy commented on how "unlovely" the hut was that Salisbury had to give birth in.

John Taylor states that the descendants of Ham have black skin, and are "apostate of the holy priesthood" and that the abolitionists are trying to make void the curse.

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

Revelation to Brigham Young describes reasons the Saints left Nauvoo for the West.

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

William Appleby says that ordination of Black members could lead to intermarriage.

Brigham criticizes interracial marriage and mentions "if they were far away from the Gentiles they would all [h]av[e] to be killed."

Brigham states that the curse of Ham makes Black people servants and he forbids slavery.

Josiah Priest rejects Cain theory in favor of Ham theory.

Frederick Douglass pokes fun at the idea of the Biblical curse of Ham.

Wilford Woodruff records reference to the curse of Cain and how that impacts blessings.

Wilford Woodruff records Brigham explaining a restriction on priesthood and temple blessings for any man having "one drop of the seed of Cane in him."

Brigham expresses his belief in a Biblical curse on Black people.

Brigham denounces interracial marriage and gives an explanation for the priesthood and temple restrictions.

LaJean Carruth transcribes of Brigham's speech instituting the priesthood and temple restrictions.

Deseret News uses Cain rationale for ban.

Orson Pratt offers premortal explanation of race and ban.

Brigham says that Black people cannot hold priesthood office because of the curse of Cain.

Brigham says "we are all the children of one Father, whether we be … black or white."

Brigham Young says he would confer any blessing possible on Isaac Manning.

Brigham states that curse of Ham still exists on Black people.

RWH criticizes Church for preventing blacks from civil or religious leadership.

Brigham teaches that Cain was cursed with black skin.

Brown rejects Cain origin for peoples of African ancestry.

Smith reports on Able's ordination.

Zebedee Coltrin and Abraham Smoot defend priesthood ban.

John Taylor comments on importance of submitting decisions to body of Church.

EBS justifies priesthood ban in poem using premortal unworthiness explanation.

Taylor attributes priesthood restriction to Cain's descendance through Ham's wife.

George Q. Cannon expresses vision of kingdom of God, assuming blacks will not be members.

JSR comments on hesitance for black baptism and black membership prohibition.

Henry Carroll recalls "Black" Pete's activities in Kirtland.

Heber J. Grant records that Lorenzo Snow was glad that revelation could bring a change to the priesthood ban.

George Q. Cannon notes the Anglo-Saxon nature of Utah.

Juvenile Instructor rejects knowledge of neutrality in premortality.

George Q. Cannon supports upholding restriction in mixed-race scenarios to avoid "complications."

Le Roy Snow offers premortal explanation for certain classes.

Cannon states that he was told by John Taylor in Nauvoo about Joseph Smith's priesthood ban teachings.

Deseret Evening News debates on what ordinances black people can receive based on Brigham's language.

Cannon cites what John Taylor told him in Nauvoo about his conversation with Joseph about the priesthood ban.

Grant tells a morality story using a minstrel show and n-word.

DN repudiates SLT report on EB's funeral.

JFS uses story of GW to show black people should not outdo white people in courtesy.

JFS rejects premortal explanation, affirms Cain explanation.

1909 edition of Hasting's Dictionary of the Bible proposes that "Ham" is derived from Egyptian kem "black."

John Whitaker cites "one drop" rule in justifying restricting Nelson Ritchie from receiving sealing.

Samuel Lee offers a transcription of the Syriac Peshitta Pentateuch, including a translation of Genesis 4:15, describing the "mark" or "sign" of Cain.

MJB argues for race as a product of premortal designation.

Walter P. Monson uses "descendants of Cain" to chide those who fail to warn their neighbor.

Nigeria governor Sir Frederick Lugard observes presence of natural resources throughout Africa.

Charles Penrose suggests that capacity to recognize truth is rooted in race.

Pageant depicts Mormons in same light as "negroes."

George F. Richards attributes blackness to premortal unworthiness.

JCM writes to JJM advising segregation of blood in blood banks.

John A. Widstoe cites premortal unworthiness that black skin could be a mark.

Albright notes that origins of Ham's name are unknown.

Harold B. Lee celebrates teaching against racism at time of WWII.

First Presidency tells Spongberg that the Church makes no effort to proselytize black people.

Lowry Nelson references the premortal life as one of the reasons for the priesthood ban.

Heber Meeks mentions priesthood ban/adjacent teachings as potential reasons to stay out of Cuba.

GFR uses black people as cautionary tale on valiance.

David O. McKay explains that denying the priesthood to Black Saints is part of the eternal plan of God, based on the book of Abraham and related to factors in premortal life.

J. Reuben Clark advocates segregation in blood banks "to protect the purity of the blood streams of the people of this Church."

1949 First Presidency provides a statement on the priesthood and temple restriction for Black Saints to an anonymous correspondent.

NA highlights presence of natural resources in Nigeria.

Chicago Daily Tribune announces that the American National Red Cross will not segregate blood.

DrWB dismisses racial identification with blood.

Eldred G. Smith notes that descendants of Cain are not eligible to receive priesthood.

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.

Armand L. Mauss compares Latter-day Saints with Catholics and Protestants and finds that they are slightly more racist than some, and slightly less racist than others.

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 believed the priesthood ban was rooted in revelation.

Bruce R. McConkie 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.

The Church states that the LA Times story about an earlier plan to retract "doctrines concerning blacks" is incorrect.

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.

Thomas Guglielmo reports that the American Red Cross continued racial segregation of blood until 1950.

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."