Symbolism of Scarlet in the Bible and Ancient Culture

Scarlet, a vibrant red color, holds significant symbolic weight in biblical texts and ancient cultures, often associated with luxury, sin, and sacrifice. The dye for scarlet was obtained from various sources, including the Carthamus tinctorius shellfish in Egypt and the Coccus ilicis insect, known as kermes, which infested oak trees and was used by the Hebrews ^[1]. This color was known from early times, appearing in the book of Genesis (Gen. 38:28) ^[1].

In the Old Testament, scarlet frequently appears in descriptions of sacred objects and royal attire, indicating its value and significance. For instance, scarlet was one of the colors used in the ephod (Ex. 28:6), the girdle (Ex. 28:8), and the breastplate (Ex. 28:15) of the high priest ^[1]. The tabernacle itself incorporated scarlet cloth, as seen in Numbers 4:8, where a scarlet cloth was spread over certain items before being covered with sealskin ^[4]. This usage suggests an association with holiness and the divine presence.

Beyond its use in priestly garments and sacred structures, scarlet also symbolized wealth and status. In 2 Samuel 1:24, David laments over Saul and Jonathan, recalling how Saul clothed the "daughters of Israel" in scarlet with delights and adorned their clothing with gold ornaments ^[2]. Similarly, Proverbs 31:21 describes the virtuous woman who is not afraid of snow for her household because "all her household are clothed with scarlet" ^[3]. While some interpretations suggest this refers to double garments for warmth, the primary reading points to the luxurious and protective quality of scarlet clothing ^[7]. The term "Miletum" in Hitchcock's Bible Names is defined as "red; scarlet," further linking the color to ancient terminology ^[5].

However, scarlet also carries strong negative connotations, particularly in relation to sin and judgment. The prophet Isaiah famously uses scarlet to describe the depth of human sin: "Though your sins be as scarlet, they shall be as white as snow" (Isa. 1:18) ^[1]. This verse is central to rabbinic interpretations regarding sin and forgiveness. The Babylonian Talmud, for example, connects the color red (including scarlet) to sin, stating that "one who lets blood in a dream, it is a sign that his transgressions have been forgiven, because red, the color of blood, is a metaphor for sin: 'Though your sins be as scarlet…though they be red like crimson' (Isaiah 1:18)" ^{[10, 11, 12]}. The Talmud further discusses the symbolism of a scarlet strip of wool tied to the scapegoat, linking it to Isaiah 1:18 and the idea that even numerous sins can be made white ^[13].

In the New Testament, scarlet is notably associated with mockery and persecution. During Jesus's trial, a scarlet robe was placed on him by Roman soldiers in mockery of his claim to kingship (Matt. 27:28; Luke 23:11) ^{[1, 8]}. This act underscored the humiliation and suffering inflicted upon him.

The book of Revelation employs scarlet symbolism in a particularly vivid and ominous way, primarily in connection with the "great prostitute" and the beast. Revelation 17:3 describes a woman "sitting on a scarlet beast" ^[6]. This woman is further depicted as "arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls" (Rev. 17:4) ^[14]. Commentators interpret this imagery as representing the apostate Church or a corrupt world power. John Gill suggests that the purple and scarlet signify the woman's "grandeur, authority, and power," as well as her "bloody disposition to the saints" ^[14]. Charles Hodge, in his Systematic Theology, identifies the woman as the "apostate Church" and the beast as "the symbol of the world-power by which it is supported" ^[9]. The wilderness setting for the woman in Revelation 17:3 is contrasted with the church's earlier state in Revelation 12, where it was a sojourner in the wilderness, looking for a future city ^[6]. Now, the woman is content with her portion in the "moral wilderness," indicating a departure from her original calling ^[6]. The beast itself is described with seven heads and ten horns, echoing the dragon in Revelation 12:3, and bearing "names of blasphemy" ^[6]. This apocalyptic imagery solidifies scarlet's association with corruption, persecution, and opposition to God.

The multifaceted symbolism of scarlet, ranging from sacred adornment and royal status to profound sin and apocalyptic evil, demonstrates its rich and complex role in biblical narrative and ancient thought.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Scarlet — This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians. This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28; Luke 23:11). "Sins as scarlet" (Isa. 1:18), i.e., as scarl”
II Samuel “II Samuel 1:24 (YLT) — Daughters of Israel! for Saul weep ye, Who is clothing you <FI>in<Fi> scarlet with delights. Who is lifting up ornaments of gold on your clothing.”
Proverbs “She is not afraid of the snow for her household; for all her household are clothed with scarlet. -- Proverbs 31:21”
Numbers “They shall spread on them a scarlet cloth, and cover the same with a covering of sealskin, and shall put in its poles. -- Numbers 4:8”
Hitchcock's Bible Names “Hitchcock's Bible Names: Miletum — red; scarlet”
Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 17:3: the wilderness--Contrast her in Rev 12:6, Rev 12:14, having a place in the wilderness-world, but not a home; a sojourner here, looking for the city to come. Now, on the contrary, she is contented to have her portion in this moral wilderness. upon a scarlet . . . beast--The same as in Rev 13:1, who there is described as here, "having seven heads and ten horns (therein betraying that he is representative of the dragon, Rev 12:3), and upon his heads names (so the oldest manuscripts read) of blasphemy"; compare also Rev 17:12-14, below, with Rev 19:1”
Proverbs (Baptist/Reformed) “John Gill on Proverbs 31:21: She is not afraid of the snow for her household,.... That her family should suffer through the rigour of a cold season, when it is frost and snow; for all her household are clothed with scarlet: the Vulgate Latin version renders it, "with double" (u), that is, with double garments; and so the Septuagint and Arabic versions, joining the words to a following verse; and this, by some, is thought to be the better rendering of the words; since the scarlet colour is no fence against cold, no more than any other, whereas double garments are; and which may be applied to ”
Matthew (Baptist/Reformed) “John Gill on Matthew 27:27: And they stripped him,.... Of his clothes; at least of his upper garment: for one man to spit upon another, as these soldiers afterwards did on Christ, or to strip him of his garment, according to the Jewish canons, were punishable with a fine of four hundred pence (z), which amounted to twelve pounds and ten shillings of our money; but the soldiers were in no danger of being prosecuted, for stripping Christ. This is one part of the low estate Christ submitted to: his clothes on his back seem to be all he had in this world, and of these he is stripped: and put on ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 89: apostate Church; the beast is the symbol of the world-power by which it is supported. The destruction of the one, therefore, does not involve the destruction of the other. According to the prediction in the eighteenth chapter , the kings of the earth, wearied with the arrogance and assumption of the apostate Church, shall turn against it, waste, and consume it; that is, despoil it of its external power and glory. The destruction of Babylon, therefore, here predicted, is understood by that diligent student of prophecy, Mr. D. N. Lord, not ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 57a.18: The tanna who recited mishnayot before Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream, it is a sign that his transgressions have been forgiven, because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128b.113:18: The tanna who recited mishnayot before Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream, it is a sign that his transgressions have been forgiven, because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128a.113:18: The tanna who recited mishnayot before Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream, it is a sign that his transgressions have been forgiven, because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 89b.2: We learned in the mishna: From where is it derived that one ties a scarlet strip of wool to the scapegoat? As it says: “If your sins be like scarlet [ kashanim ], they will become white like snow” (Isaiah 1:18). The Gemara wonders at this: Why does the verse use the plural form: Kashanim ? It should have used the singular form: Kashani . Rabbi Yitzḥak said that the Holy One, Blessed be He, said to the Jewish people: Even if your sins are as numerous as those years [ kashanim ] that have proceeded continuously from the six days of Creation until now, they will ”
Revelation (Baptist/Reformed) “John Gill on Revelation 17:4: And the woman was arrayed in purple and scarlet colour,.... Which may be expressive of her grandeur, authority, and power, sitting as a queen, and sovereign in the empire, ruling over kingdoms and nations in it; and also of her bloody disposition to the saints, with whose blood she is afterwards said to be drunk; and decked with gold and precious stones, and pearls; which may denote her hypocrisy, she being gilded with these things, as the word signifies, when she was inwardly rotten, corrupt, and filthy; and may point out the things by which persons have been e”

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