Seeing Red from Creation to Christ
- James Collazo
- Aug 1, 2024
- 13 min read
Updated: 5 days ago
Introduction
Blood stands at the center of Scripture's message of redemption. From the earliest sacrifices to the cross of Christ, God consistently teaches that life belongs to him and that atonement comes only through the shedding of blood. Because of this, the color red assumes profound theological significance throughout the biblical narrative. Rather than serving as a mere descriptive detail, red consistently accompanies God's work of redemption, ultimately finding its fullest meaning in the person and work of Jesus Christ.
Vocabulary of Red
The primary Hebrew word translated "red" is adom (H122). It describes the color itself and is used in a variety of contexts, including Esau's appearance at birth, the "red stew" for which he sold his birthright, and the nation of Edom, whose name derives from the same root (Gen. 25:25, 30). Closely related is dam (H1818), the ordinary Hebrew word for "blood." Blood occupies a central place in Scripture because it represents life, a principle explicitly stated in Leviticus: "For the life of a creature is in the blood" (Lev. 17:11). Also related is adamah (H127), meaning "ground" or "soil," from which God formed Adam (H120), the first man (Gen. 2:7). Although the precise etymological relationship among these words remains debated, the biblical narrative intentionally places them together, inviting readers to recognize the theological connection between humanity, the earth, and the life sustained by blood.
Another important Hebrew term is shani, commonly translated as "scarlet" or "crimson." In many passages, it appears as tola'at shani (H8438 / H8144), literally "scarlet worm." The expression refers to the brilliant crimson dye produced from scale insects that lived primarily on Mediterranean oak trees. Because the dye required immense labor to produce, scarlet textiles became valuable commodities throughout the ancient Near East. Consequently, scarlet appears not only in Israel's worship but also in royal garments and luxury goods. When the Hebrew Scriptures were translated into Greek in the Septuagint, shani was most often rendered by kokkinos (G2847), meaning "scarlet." This same Greek word appears in Matthew's account of Jesus' trial, where Roman soldiers "stripped him and put a scarlet robe on him" (Matt. 27:28). The New Testament also employs another word, purros (G4450), meaning "fiery red." Unlike kokkinos, which typically refers to scarlet cloth or dye, purros emphasizes the appearance of blood or fire. John uses this term in Revelation to describe the "fiery red dragon" (Rev. 12:3) and the rider on the "fiery red horse" (Rev. 6:4a), where the color symbolizes violence, warfare, and destruction.
Red in Creation and the Fall
The biblical story of red begins not with a color, but with a man. Genesis records that "the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being" (Gen. 2:7). Human beings are formed from the ground and sustained by God's gift of life. The connection between blood and life is reinforced after the flood. Following Noah's deliverance, God established a covenant with humanity and gave new instructions concerning food. While humankind was now permitted to eat animals, one restriction remained unchanged: "But you must not eat meat that has its lifeblood still in it" (Gen. 9:4). God immediately followed this command by declaring: "And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being. 'Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind'" (Gen. 9:5–6).
Blood is sacred because life belongs to God. To shed innocent blood is to assault the image of God himself. When blood is offered according to God's command, it becomes the means by which atonement is made. The first recorded human death illustrates this sobering reality. After Cain murdered his brother Abel, the LORD confronted him, saying, "Listen! Your brother's blood cries out to me from the ground" (Gen. 4:10). Abel's blood, spilled upon the earth from which humanity was created, becomes a witness against injustice. The ground that had yielded life now bears testimony to sin.
Throughout Scripture, blood represents life entrusted by God. Innocent blood pollutes the land (Num. 35:33), while justice restores what violence has corrupted. Whether shed in murder or offered in sacrifice, blood bears witness to the sacredness of life. Genesis next associates red with Esau. At his birth, Genesis describes him as "red, and his whole body was like a hairy garment" (Gen. 25:25). Later, exhausted from hunting, Esau begged Jacob, "Quick, let me have some of that red stew! I'm famished!" (Gen. 25:30). The narrator then explains, "That is why he was also called Edom." The name Edom means "red," and it became the designation for both Esau and the nation descended from him. Esau exchanged the enduring blessings of his birthright for the immediate satisfaction of a single meal. The color red, which elsewhere symbolizes the preciousness of life, here becomes associated with impulsiveness and the tragic consequences of valuing temporary desires over God's covenant promises.
Red in the Mosaic Covenant
Under the Mosaic Covenant, blood became central to Israel's worship. Israel's sacrificial system centered on this principle: "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life" (Lev. 17:11). This principle underlies Israel's sacrificial system. God appointed blood as the visible means by which Israel could understand the cost of sin and his provision for atonement.
The Passover (Hebrew: Pesach, H6453) likewise demonstrated the saving significance of blood. On the night of Israel's deliverance from Egypt, each household was commanded to sacrifice an unblemished lamb and apply its blood to the doorposts and lintel of the house (Exod. 12:7). When the LORD passed through Egypt in judgment, the blood served as the sign that caused judgment to pass over those within (Exod. 12:13). Israel's redemption from bondage began under the protection of sacrificial blood, foreshadowing the greater redemption accomplished through Christ, "our Passover lamb," who was sacrificed for us (1 Cor. 5:7).
Atonement (Hebrew: kafar, H3722), often carries the idea of covering or making reconciliation. Throughout Leviticus, sacrifices restored Israel's ceremonial fellowship with God while pointing beyond themselves to a greater and more perfect sacrifice. Every drop of sacrificial blood reminded Israel that sin always carries the penalty of death, yet God, in his mercy, accepted a substitute. This emphasis extended beyond the sacrifices themselves into the furnishings of the tabernacle. Blood was applied to the altar, sprinkled before the curtain separating the Holy Place from the Most Holy Place, and placed upon the horns of the altar according to the requirements of various offerings (Lev. 4). On the Day of Atonement (Hebrew: Yom Kippur, H3117 / H3725), the high priest entered the Most Holy Place and sprinkled blood upon and before the atonement cover to make atonement for the sanctuary, the priesthood, and the nation (Lev. 16:14–19). These repeated applications of blood underscored that access to God's holy presence required atonement.
Among the materials prescribed for the tabernacle, scarlet occupied a prominent place. When God instructed Moses concerning the construction of the sanctuary, he repeatedly commanded that fine linen be woven together with blue, purple, and scarlet yarn (Exod. 25:4; 26:1; 28:5–8). Scarlet appeared in the curtains, the inner veil, the entrance to the Tent of Meeting, and in the garments of the high priest. Its repeated use in Israel's place of worship reinforced the themes of sacrifice and holiness that permeated the sanctuary.
Scarlet also featured prominently in Israel's purification rituals. When an individual was healed from a defiling skin disease, the prescribed ceremony included two birds, cedar wood, hyssop, and scarlet yarn (Lev. 14:4–7). One bird was sacrificed over fresh water, while the living bird, together with the cedar, hyssop, and scarlet yarn, was dipped into the blood before being released into the open country. The ceremony portrayed both cleansing and new life. Although Scripture does not explain the symbolism of each element, the consistent appearance of scarlet alongside blood and purification suggests that the color itself became associated with God's provision for cleansing.
A similar combination appears in the ordinance of the red heifer. God instructed that the heifer be burned outside the camp together with cedar wood, hyssop, and scarlet yarn (Num. 19:6). Its ashes were then preserved and mixed with water to prepare the "water of cleansing," which restored those who had become ceremonially unclean through contact with death. The ritual emphasized both the seriousness of death's defilement and God's gracious provision for purification. The author of Hebrews later recalls these ceremonies when explaining the superiority of Christ's priesthood. Referring to the purification rituals of the law, he writes:
The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Heb. 9:13–14).
The sacrifices prescribed by Moses were real and effective within the Old Covenant, yet they anticipated the greater cleansing accomplished by Christ. Hebrews repeatedly emphasizes that Christ entered the heavenly sanctuary "once for all" (Heb. 9:12; 10:10), in contrast to the continual sacrifices offered by the Levitical priests. The repeated sacrifices testified that atonement remained incomplete. By offering his own blood once for all, Christ accomplished the redemption toward which the entire sacrificial system pointed. Consequently, believers may enter God's presence confidently through the new and living way he opened by his sacrifice (Heb. 10:19–22).
Red in Israel's History and the Prophets
When the two Israelite spies prepared to leave Jericho, they instructed Rahab to tie a scarlet cord in the window through which they escaped. They told her, "Tie this scarlet cord in the window through which you let us down, and bring your father and mother, your brothers and all your family into your house" (Josh. 2:18). When Israel later conquered Jericho, Rahab and her household were spared exactly as promised (Josh. 6:22–25). The Septuagint, the Hellenistic Jewish translation of the Old Testament, translates shani with kokkinos, the same word Matthew later employs when describing Jesus' scarlet robe (Matt. 27:28). Although Joshua does not explicitly present Rahab's cord as messianic symbolism, the shared vocabulary provides an important literary connection for readers familiar with the Septuagint.
Scripture does not explain why the cord was scarlet, though many have connected it with the sacrificial imagery already established under Moses. Clement of Rome interpreted the scarlet cord as foreshadowing Christ's blood (1 Clem. 12). Whether or not Joshua's original audience recognized that typology, the New Testament affirms that Rahab's deliverance rested on her faith in Israel's God (Heb. 11:31; James 2:25).
The historical books also preserve the account of Esau, whose descendants became known as Edom. Genesis records that Esau was born "red, and his whole body was like a hairy garment" (Gen. 25:25). Later, when he impulsively exchanged his birthright for a bowl of stew, he exclaimed, "Quick, let me have some of that red stew!" (Gen. 25:30). The narrator adds, "That is why he was also called Edom." Throughout the Old Testament, Edom frequently serves as an example of pride, hostility toward God's people, and eventual judgment. The prophets Obadiah, Isaiah, Jeremiah, and Ezekiel all pronounce judgment against Edom for its violence and arrogance. Although these prophecies do not focus on the color red itself, the name "Edom" continually reminds readers of Esau's decision to value immediate gratification over the covenant blessings promised by God. The narrative thus illustrates how something associated with life and blessing may become a symbol of human rebellion when divorced from faithful obedience.
Through the prophet Isaiah, God extended one of Scripture's most memorable invitations: "'Come now, let us settle the matter,' says the LORD. 'Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool'" (Isa. 1:18). Isaiah addressed a nation whose outward religious observances had become detached from genuine covenant faithfulness. Earlier in the chapter, God rejected empty sacrifices and festivals because the people's lives were marked by injustice and oppression (Isa. 1:11–17). Against that backdrop, scarlet and crimson vividly portray the depth of Judah's guilt. Just as scarlet dye permanently colored a garment, so sin had deeply stained the nation.
Yet the emphasis of Isaiah's message is not the permanence of the stain but the greater power of God's grace. No human effort can erase scarlet guilt, but the Lord himself promises to accomplish what appears impossible. The transformation from scarlet to white is his work alone. The imagery of Isaiah 1:18 continued to shape Jewish thought long after the close of the Old Testament. The Mishnah describes a scarlet strip associated with the Day of Atonement ceremonies (m. Yoma 4:2; 6:6–8), and the Babylonian Talmud preserves a tradition that the scarlet thread would miraculously turn white when Israel's sins were forgiven (b. Yoma 39a), echoing Isaiah's prophecy. These traditions, though composed centuries after Isaiah and not carrying biblical authority, demonstrate the enduring influence of the prophet's imagery within Jewish interpretation.
Scarlet also appears in descriptions of luxury and wealth. Proverbs praises the industrious wife because "when it snows, she has no fear for her household; for all of them are clothed in scarlet" (Prov. 31:21). Here, scarlet reflects quality, provision, and dignity rather than sacrifice or judgment. Likewise, Jeremiah laments Jerusalem by recalling those "brought up in royal purple" and those who "wore scarlet" (Lam. 4:5), emphasizing how dramatically the city's fortunes had changed. These passages remind readers that scarlet was among the most valuable textiles in the ancient world. Its costliness made it appropriate for kings, nobles, and sacred worship alike. The prophets employ scarlet not only as a symbol of sin but also as a sign of prosperity, privilege, and honor. As with many biblical symbols, its meaning depends upon its context.
Red in the New Covenant
Matthew records that the Roman soldiers "stripped him and put a scarlet robe on him" (Matt. 27:28). They twisted together a crown of thorns, placed it upon his head, and mocked him, saying, "Hail, king of the Jews!" (Matt. 27:29). Their actions were intended as ridicule. To the Romans, Jesus was a condemned prisoner whose claim to kingship deserved nothing but contempt. Yet Matthew's account reveals a profound irony. The one clothed in a scarlet robe truly was the promised King. Without realizing it, the soldiers became participants in the drama of redemption they mocked.
Mark and John describe the robe as purple (Mark 15:17; John 19:2), while Matthew calls it scarlet. At first glance, these descriptions may appear contradictory, but they are easily reconciled. Ancient writers did not classify colors with the precision expected in the modern world. A garment that appeared scarlet to one observer could reasonably be described as purple by another. Matthew's use of kokkinos, the same word the Septuagint repeatedly uses for the tabernacle's scarlet yarn and Israel's purification rituals, may reflect his familiarity with its language. While Matthew does not explicitly draw this connection, readers familiar with the Septuagint would have recognized that the Messiah now wore the very color so often associated with sacrifice and cleansing.
During the Last Supper, Jesus took the cup and declared, "This is my blood of the covenant, which is poured out for many for the forgiveness of sins" (Matt. 26:28). His words deliberately echo Moses' covenant ceremony at Mount Sinai, when he sprinkled blood upon the people and proclaimed, "This is the blood of the covenant that the LORD has made with you" (Exod. 24:8). What had once been ratified through the blood of sacrificial animals would now be established through the blood of God's own Son. Christ entered the heavenly sanctuary "by his own blood" (Heb. 9:12). The blood of bulls and goats provided ceremonial cleansing under the Old Covenant, but the blood of Christ cleanses the conscience itself. As Hebrews explains, "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Heb. 9:14).
The apostle Peter reminds believers that their salvation could never be purchased with earthly wealth: "For you know that it was not with perishable things such as silver or gold that you were redeemed . . . but with the precious blood of Christ, a lamb without blemish or defect" (1 Pet. 1:18–19). Peter intentionally draws upon the imagery of the Passover lamb and the sacrificial system, presenting Jesus as the flawless sacrifice who accomplishes what every previous offering merely anticipated. Likewise, the apostle Paul declares, "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace" (Eph. 1:7). Elsewhere he writes that God presented Christ "as a sacrifice of atonement, through the shedding of his blood—to be received by faith" (Rom. 3:25). For Paul, the cross demonstrates both God's perfect justice and his abundant mercy. Sin is judged, yet sinners are justified through faith in Christ.
Red at the End Times
The apostle John describes a "fiery red dragon" seeking to destroy the Messiah (Rev. 12:3), a rider on a "fiery red horse" who takes peace from the earth (Rev. 6:4), and a scarlet beast carrying the great prostitute called Babylon (Rev. 17:3–5). In each case, red reflects humanity's violence, pride, and opposition to God. John also sees Babylon, "the great prostitute," clothed in purple and scarlet and adorned with gold, precious stones, and pearls (Rev. 17:4). Her scarlet garments symbolize wealth, luxury, and spiritual corruption, standing in deliberate contrast to the white robes of those redeemed by the blood of the Lamb. Throughout Revelation, scarlet becomes associated not only with earthly splendor but also with humanity's rebellion against God.
In Revelation, John hears the heavenly proclamation that believers "triumphed over him by the blood of the Lamb and by the word of their testimony" (Rev. 12:11). Later, he beholds "a great multitude that no one could count" standing before God's throne, clothed in white robes. When asked who they are, the answer is given: "They have washed their robes and made them white in the blood of the Lamb" (Rev. 7:14), fulfilling Isaiah's promise that scarlet sins would become white as snow. Here the biblical symbolism of red reaches its climax. What began as a symbol of life, sacrifice, and atonement finds its fullest meaning in the blood of Christ, through whom redemption is accomplished.
Bibliography
Primary Sources
Clement of Rome. First Epistle to the Corinthians. In Ante-Nicene Fathers. Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885.
Commentaries
Alexander, T. Desmond. Exodus. Apollos Old Testament Commentary. Downers Grove, IL: IVP Academic, 2017.
Beale, G. K. The Book of Revelation: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1999.
Hamilton, Victor P. The Book of Genesis, Chapters 1–17. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990.
Oswalt, John N. The Book of Isaiah, Chapters 1–39. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1986.
Walton, John H., Victor H. Matthews, and Mark W. Chavalas. The IVP Bible Background Commentary: Old Testament. 2nd ed. Downers Grove, IL: IVP Academic, 2020.
Monographs
Cardon, Dominique. Natural Dyes: Sources, Tradition, Technology and Science. London: Archetype, 2007.
Schreiner, Thomas R. The King in His Beauty: A Biblical Theology of the Old and New Testaments. 2nd ed. Grand Rapids: Baker Academic, 2023.
Journal Articles
Amar, Zohar, Hugo Gottlieb, Lucy Varshavsky, and David Iluz. "The Scarlet Dye of the Holy Land."↗ BioScience 55, no. 12 (2005): 1080–83.
Reference Works
Danker, Frederick W., ed. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.