TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 25:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
It is said in the close of the foregoing chapter that the Lord of hosts shall reign gloriously; now, in compliance with this, the prophet here speaks of the glorious majesty of his kingdom (Psa 145:12), and gives him the glory of it; and, however this prophecy might have an accomplishment in the destruction of Babylon and the deliverance of the Jews out of their captivity there, it seems to look further, to the praises that should be offered up to God by the gospel church for Christ's victories over our spiritual enemies and the comforts he has provided for all believers. Here,
I.The prophet determines to praise God himself; for those that would stir up others should in the first place stir up themselves to praise God (Isa 25:1): "O Lord! thou art my God, a God in covenant with me." When God is punishing the kings of the earth upon the earth, and making them to tremble before him, a poor prophet can go to him, and, with a humble boldness, say, O Lord! thou art my God, and therefore I will exalt thee, I will praise thy name. Those that have the Lord for their God are bound to praise him; for therefore he took us to be his people that we might be unto him for a name and for a praise, Jer 13:11. In praising God we exalt him; not that we can make him higher than he is, but we must make him to appear to ourselves and others than he does. See Exo 15:2.
II.He pleases himself with the thought that others also shall be brought to praise God, Isa 25:3.
"Therefore, because of the desolations thou hast made in the earth by thy providence (Psa 46:8) and the just vengeance thou hast taken on thy and thy church's enemies, therefore shall the strong people glorify thee in concert, and the city (the metropolis) of the terrible nations fear thee." This may be understood,
1.Of those people that have been strong and terrible against God. Those that have been enemies to God's kingdom, and have fought against the interests of it with a great deal of strength and terror, shall either be converted, and glorify God by joining with his people in his service, or at least convinced, so as to own themselves conquered. Those that have been the terror of the mighty shall be forced to tremble before the judgments of God and call in vain to rocks and mountains to hide them. Or,
2.Of those that shall be now made strong and terrible for God and by him, though before they were weak and trampled upon. God shall so visibly appear for and with those that fear him and glorify him that all shall acknowledge them a strong people and shall stand in awe of them. There was a time when many of the people of the land became Jews, for the fear of the Jews fell upon them (Est 8:17), and when those that knew their God were strong and did exploits (Dan 11:32), for which they glorified God.
III.He observes what is, and ought to be, the matter of this praise. We and others must exalt God and praise him; for,
1.He has done wonders, according to the counsel of his own will, Isa 25:1. We exalt God by admiring what he has done as truly wonderful, wonderful proofs of his power beyond what any creature could perform, and wonderful proofs of his goodness beyond what such sinful creatures as we are could expect. These wonderful things, which are new and surprising to us, and altogether unthought of, are according to his counsels of old, devised by his wisdom and designed for his own glory and the comfort of his people. All the operations of providence are according to God's eternal counsels (and those faithfulness and truth itself), all consonant to his attributes, consistent with one another, and sure to be accomplished in their season.
2.He has in particular humbled the pride, and broken the power, of the mighty ones of the earth (Isa 25:2): "Thou hast made of a city, of many a city, a heap of rubbish. Of many a defenced city, that thought itself well guarded by nature and art, and the multitude and courage of its militia, thou hast made a ruin." What created strength can hold out against Omnipotence? "Many a city so richly built that it might be called a palace, and so much frequented and visited by persons of the best rank from all parts that it might be called a palace of strangers, thou hast made to be no city; it is levelled with the ground, and not one stone left upon another, and it shall never be built again." This has been the case of many cities in divers parts of the world, and in our own nation particularly; cities that flourished once have gone to decay and are lost, and it is scarcely known (except by urns or coins digged up out of the earth) where they stood. How many of the cities of Israel have long since been heaps and ruins! God hereby teaches us that here we have no continuing city and must therefore seek one to come which will never be a ruin or go to decay.
3.He has seasonably relieved and succoured his necessitous and distressed people (Isa 25:4): Thou has been a strength to the poor, a strength to the needy. As God weakens the strong that are proud and secure, so he strengthens the weak that are humble and serious, and stay themselves upon him. Nay, he not only makes them strong, but he is himself their strength; for in him they strengthen themselves, and it is his favour that is the strength of their hearts. He is a strength to the needy in his distress, when he needs strength, and when his distress drives him to God. And, as he strengthens them against their inward decays, so he shelters them from outward assaults. He is a refuge from the storm of rain or hail, and a shadow from the scorching heat of the sun in summer. God is a sufficient protection to his people in all weathers, hot and cold, wet and dry. The armour of righteousness serves both on the right hand and on the left, Co2 6:7. Whatever dangers or troubles God's people may be in, effectual care is taken that they shall sustain no real hurt or damage. When perils are most threatening and alarming God will then appear for the safety of his people: When the blast of the terrible ones is as a storm against the wall, which makes a great noise, but cannot overthrow the wall. The enemies of God's poor are terrible ones; they do all they can to make themselves so to them. Their rage is like a blast of wind, loud, and blustering, and furious; but, like the wind, it is under a divine check; for God holds the winds in his fist, and God will be such a shelter to his people that they shall be able to stand the shock, keep their ground, and maintain their integrity and peace. A storm beating on a ship tosses it, but that which beats on a wall never stirs it, Psa 76:10; Psa 138:7.
4.That he does and will shelter those that trust in him from the insolence of their proud oppressors (Isa 25:5): Thou shalt, or thou dost, bring down the noise of strangers; thou shalt abate and still it, as the heat in a dry place is abated and moderated by the shadow of a cloud interposing. The branch, or rather the son or triumph, of the terrible ones shall be brought low, and they shall be made to change their note and lower their voice. Observe here,
(1.)The oppressors of God's people are called strangers; for they forget that those they oppress are made of the same mould, of the same blood, with them. They are called terrible ones; for so they affect to be, rather than amiable ones: they would rather be feared than loved.
(2.)Their insolence towards the people of God is noisy and hot, and that is all; it is but the noise of strangers, who think to carry their point by hectoring and bullying all that stand in their way, and talking big. Pharaoh king of Egypt is but a noise, Jer 46:17. It is like the heat of the sun scorching in the middle of the day; but where is it when the sun has set?
(3.)Their noise, and heat, and all their triumph, will be humbled and brought low, when their hopes are baffled and all their honours laid in the dust. The branches, even the top branches, of the terrible ones, will be broken off, and thrown to the dunghill.
(4.)If the labourers in God's vineyard be at any time called to bear the burden and heat of the day, he will find some way or other to refresh them, as with the shadow of a cloud, that they may not be pressed above measure.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 25 — Verse 1 and following) O Lord, you are my God; I will exalt you and praise your name, for you have done marvelous things, faithful and true are your ancient thoughts. Amen. For you have made a city into a heap, a fortified city into ruins, a palace of foreigners, so that it is no longer a city and will never be rebuilt. On this the strong people will praise you, the city of the mighty nations will fear you. For you have been a stronghold for the poor, a stronghold for the needy in their distress, a refuge from the storm, a shade from the heat. The breath of the strong is like a whirlwind driving against a wall. Just as the tide quells the thirst, you will humble the uproar of strangers; and like heat under a torrential cloud, you will cause the offspring of the strong to wither. LXX: O Lord my God, I will glorify you; I will praise your name, for you have done wondrous things, an ancient true counsel, let it be done. For you have laid cities in ruin; strong cities, so that their foundations may fall. The cities of the wicked will not be built forever. Therefore, the people of the poor will bless you, and the cities of those who sustain injustice will bless you. For you have been a helper to every humble city and a protection to the sorrowful due to their poverty. You will free them from the worst men: a shade for the thirsty, and the spirit of men who endure injustice as weak and thirsty men in Zion from wicked men, whom you have delivered us to. There are two possible interpretations of this place. The Jews believe the voice of the saints to be that of the believing people: when God has done what was said against the whole world, and the prophecies of all the prophets have been fulfilled; and they interpret the city that has been overthrown as Rome, which should be completely destroyed, and they refer the strong people who praise the Lord and for whom the Lord has become their strength in their tribulation and distress to Israel, who has been freed from the persecution of the nations as if from the most intense heat and thirst. But others understand that it is said more truthfully and rightfully in the person of the prophet, giving thanks to the Father for the suffering of the Lord and Savior, because he did wonders and fulfilled ancient thoughts with truth, when they stand at the right hand and hear: Come, you blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world (Matt. XXV, 34). And Paul also, understanding, was speaking: Just as he chose us in him before the foundation of the world, that we should be holy and blameless (Ephes. I, 4). And desiring to become what he prophesied, he adds the word in Hebrew Amen, for which the Septuagint translated it as 'let it be so.' And the Lord often uses this word in the Gospel: Amen, amen, that is, truly, truly I say to you (John VI, 54). But why does he praise and confess the name of the Lord, and what are these wonders, and the ancient thoughts that he has truly demonstrated in his works, follows: For you have made the city a heap, the fortified city a ruin, the house of strangers, so that it is no longer a city and will not be built forever. The once strong city of Jerusalem is understood, which has become a house of strangers; concerning them, the Savior says in the psalm: The sons of strangers have lied to me, the sons of strangers have grown old and have stumbled in their paths (Ps. XVII, 46). When this city has been destroyed, it will never be rebuilt, so that the kingdom of a thousand years and the golden Jerusalem and the jewel-adorned dreams may rest. But the people of the strong will praise the Lord, when Jerusalem has been destroyed for its impiety. However, the following verse shows who the strong people are: The city of strong nations will fear you. While they blaspheme, the people of the nations will fear you. For the fear of the Lord is the beginning of wisdom (Prov. IX, 10). The strong people will praise you, and the city of mighty nations will fear you; this is the Church gathered from the nations. For you have become the strength of the poor, your Christ, of whom we also read in the Psalms: Blessed is he who understands the needy and the poor (Ps. 40:1). And in Zechariah according to the Hebrew truth, the poor, that is, the Ebion, is described as sitting on a donkey's colt (Zech. 9). Strength for the needy in the tribulation of his passion, hope from the whirlwind of the gallows, and shade from the heat, when he spoke: Father, into your hands I commend my spirit (Luke 23:46). For just as the wind, if it were to strike against a wall and pass through it, was unable to harm the blasphemous Jews, so too, using another comparison, just as a branch is scorched by intense heat and withers, in the same way you will cause the commotion and shouting of those who have become strangers to you to wither away and perish. According to the Septuagint translators, I was unable to find, not to mention the meaning, but even the arrangement of words and continuity, in this place. And in that place where we have interpreted, like the heat in thirst, for which in Hebrew it is written Basaion (), which among them means impassable, or thirst; therefore, they have translated it as impassable and in thirst, to Sion; the error is clear, because of the similarity of the words Saion and Sion (both), which are signified by the same elements.
Continue studying Isaiah 25:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Isaiah 25:4 stands as a profound declaration of God's unwavering character as the ultimate protector and provider for the vulnerable and distressed. In a world fraught with oppression and overwhelming adversity, this verse vividly portrays the Lord as a secure refuge, a steadfast defense against the most formidable threats, ensuring solace and security for His people amidst the chaos and relentless assaults of their enemies.
Context
Literary Context
Isaiah 25 is a pivotal chapter within the larger prophetic book, often referred to as a "Song of Praise" or "Hymn of Thanksgiving," nestled within what scholars sometimes call Isaiah's "Little Apocalypse" (chapters 24-27). This section marks a dramatic shift from the preceding chapters, which detail widespread judgment upon the nations and the desolation of the earth, as seen in the sweeping pronouncements of Isaiah 24. Chapter 25 moves towards a glorious vision of God's ultimate triumph over evil, death, and sorrow, culminating in a future kingdom where His righteous rule is established and His people are delivered. Isaiah 25:1-5 specifically praises God for His mighty acts and faithful plans, particularly His defeat of oppressive nations and His compassionate provision for those who are marginalized, setting the stage for the eschatological feast described later in the chapter, such as the grand banquet prepared for all peoples on Mount Zion in Isaiah 25:6-8.
Historical & Cultural Context
The prophecies of Isaiah were delivered during a tumultuous period in Israel's history, marked by the looming threats and eventual invasions from powerful empires like Assyria and Babylon. The "poor" and "needy" in this context would have included those economically disadvantaged, but also those rendered vulnerable by war, displacement, and foreign oppression. The imagery of "storm," "heat," and "wall" draws from the harsh realities of life in the ancient Near East. A storm could represent literal destructive weather, but more profoundly, it symbolized overwhelming military invasion or divine judgment. Scorching heat was a constant threat, leading to drought and famine, making "shadow" a vital symbol of relief and protection. A "wall" was the primary defense of a city, and a "storm against the wall" depicted an overwhelming, relentless siege, signifying an existential threat to survival. This context underscores the desperate need for a divine protector against both natural calamities and human tyranny, providing a powerful backdrop for God's promised intervention.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Firstly, it underscores God's unwavering character as a Protector and Provider for the vulnerable. He is not merely a distant deity but an active, compassionate defender who intervenes on behalf of the weak and oppressed, demonstrating His steadfast love (Hebrew: hesed). This aligns with the broader biblical portrayal of God as a refuge for the afflicted, as seen in Psalm 9:9 and Psalm 46:1. Secondly, the verse highlights Divine Strength for the Vulnerable, specifically identifying God as "strength to the poor" and "strength to the needy in his distress." This emphasizes His preferential care for those marginalized by society or crushed by circumstances, showcasing His justice and mercy, a theme prevalent throughout the prophetic books, such as in Amos 5:24. Finally, the imagery of "the blast of the terrible ones is as a storm against the wall" speaks to God's ultimate Victory Over Oppressive Forces. It reassures God's people that even the most formidable and ruthless adversaries ("terrible ones") will ultimately be overcome by divine intervention, providing a beacon of hope amidst seemingly insurmountable odds and pointing to a future where God's enemies are utterly subdued, as prophesied in Isaiah 26:5.
Exposition and Analysis
Key Word Analysis
H4581 from עָזַז; a fortified place; figuratively, a defence; force, fort(-ress), rock, strength(-en), ([idiom] most) strong (hold). This word conveys more than mere power; it speaks of an impregnable fortress, a place of ultimate security and defense. God is not just strong, but He is the very stronghold for those who have no other defense, providing an unshakeable foundation.
H4268 or מַחְסֶה; from חָסָה; a shelter (literally or figuratively); hope, (place of) refuge, shelter, trust. This term emphasizes God's role as a safe haven, a place of concealment and protection from danger. It suggests a secure dwelling where one can find solace, trust, and a sense of belonging amidst external threats.
H6184 from עָרָץ; fearful, i.e. powerful or tyrannical; mighty, oppressor, in great power, strong, terrible, violent. This word describes ruthless, violent, and tyrannical individuals or nations who evoke fear and wield oppressive power. The "terrible ones" are not just strong, but they are terrifying in their destructive capacity, making God's protection against them all the more remarkable and necessary.
Verse Breakdown
"For thou hast been a strength to the poor,"
This clause establishes God's past and continuing character, affirming His consistent nature. He is not merely a source of strength, but He embodies strength itself for those who are economically, socially, or spiritually impoverished (H1800, dal, meaning dangling, weak, or thin). This speaks to His active and compassionate intervention on behalf of the marginalized, providing them with steadfast support where they are most vulnerable.
"a strength to the needy in his distress,"
Parallel to the first clause, this reiterates God's role for those who are destitute (H34, ʼebyôwn, emphasizing want and destitution stemming from a sense of lack) and experiencing deep affliction or anguish (H6862, tsar, a tight place, trouble, or narrow straits). God's strength is specifically applied to alleviate suffering and provide resilience in times of acute trouble, demonstrating His profound empathy.
"a refuge from the storm,"
This vivid metaphor portrays God as a secure shelter from overwhelming, destructive forces. Just as a physical refuge protects from a tempest (H2230, zerem, a gush of water, flood, or tempest), God shields His people from the metaphorical "storms" of life—be they political upheaval, war, or intense personal calamity—offering a place of safety and peace.
"a shadow from the heat,"
Complementing the previous image, this metaphor depicts God as a source of relief and protection from scorching, debilitating circumstances. "Heat" (H2721, chôreb, drought or desolation) symbolizes oppressive conditions, suffering, or even divine judgment. God provides cooling relief and defense, preventing His people from being consumed by adversity and offering revitalizing comfort.
"when the blast of the terrible ones [is] as a storm [against] the wall."
This final, powerful clause describes the specific context in which God's protection is most evident. The "blast" (H7307, rûwach, wind, spirit, or violent exhalation) of the "terrible ones" (H6184, ʻârîyts, tyrannical oppressors) is likened to an overwhelming, destructive "storm" (H2230, zerem) assailing a "wall" (H7023, qîyr, a wall as built in a trench, a defense). This imagery conveys a relentless, powerful, and seemingly irresistible assault by ruthless enemies, emphasizing the dire need for God's divine intervention as the only true and impregnable defense.
Literary Devices
Isaiah 25:4 is rich in Metaphor and Parallelism, enhancing its profound message. The repeated phrase "a strength to the poor, a strength to the needy" is an example of Synonymous Parallelism, reinforcing the idea of God's consistent and comprehensive support for the vulnerable. The subsequent pairing of "a refuge from the storm, a shadow from the heat" employs Antithetical Parallelism (protection from destructive forces versus relief from oppressive conditions) and powerful Imagery. These metaphors draw on common experiences of natural adversity in the ancient Near East—violent storms and scorching heat—to represent the overwhelming nature of human oppression and distress. The final image, "when the blast of the terrible ones is as a storm against the wall," uses a Simile to vividly portray the relentless and destructive power of tyrannical enemies, making God's role as the ultimate defender all the more striking and necessary. The cumulative effect of these devices is to paint a comprehensive picture of God's omnipotent and compassionate care for His people in the face of insurmountable odds.
Theological and Thematic Connections
Isaiah 25:4 profoundly articulates the biblical truth of God's character as the sovereign Protector and compassionate Provider, especially for those who are most vulnerable and oppressed. It reveals a God who is not distant or indifferent to human suffering, but intimately involved in the plight of the poor and needy. This verse underscores His faithfulness to His covenant promises, demonstrating that His plans for His people include their ultimate deliverance from all forms of oppression, whether physical, social, or spiritual. It aligns with the broader prophetic message that God is the just ruler who will ultimately dismantle all systems of tyranny and establish His righteous kingdom where the weak are defended and the suffering find solace. This divine commitment to the marginalized is a cornerstone of biblical theology, reflecting God's unique concern for justice and mercy, and His ultimate triumph over all forms of evil.
Reflection and Application
In a world that continues to grapple with economic disparities, social injustices, political oppression, and personal hardships, Isaiah 25:4 offers profound comfort and a powerful call to trust. It reminds us that regardless of the "storms" or "heat" we face—whether they manifest as financial ruin, relational brokenness, systemic injustice, or the overwhelming pressures of life—God remains our ultimate and unwavering source of strength, refuge, and protection. This verse encourages us to shift our gaze from the magnitude of our problems to the infinitude of God's power and compassion, recognizing that His capacity to defend and sustain us far outweighs any adversity. Practically, it calls us to lean into His sovereignty when we feel weakest, to seek His shelter when the world rages, and to find our identity not in our vulnerability but in His unshakeable strength. Moreover, it challenges us, as followers of this God, to embody His character by actively seeking to be a strength, refuge, and shadow for the poor, needy, and oppressed in our own spheres of influence, extending His compassionate care to a hurting world.
Questions for Reflection
FAQ
What is the significance of God being a "strength to the poor and needy"?
The significance lies in God's character as a just and compassionate God who has a special concern for the marginalized and vulnerable. In ancient societies, the "poor" (H1800, dal, meaning weak or thin) and "needy" (H34, ʼebyôwn, emphasizing destitution) often lacked social standing, legal protection, and economic means, making them particularly susceptible to exploitation and hardship. By declaring Himself their "strength" (H4581, mâʻôwz, an impregnable fortress), God asserts His role as their defender, provider, and ultimate source of security. This is a recurring theme throughout Scripture, emphasizing divine justice and care for the oppressed, as seen in passages like Psalm 140:12 and Proverbs 14:31. It underscores that true power and protection come from God, not from worldly status or wealth or human systems.
How does the imagery of "storm" and "heat" relate to real-life challenges?
The imagery of "storm" (H2230, zerem, a gush of water or tempest) and "heat" (H2721, chôreb, drought or desolation) serves as powerful metaphors for overwhelming and debilitating challenges that threaten to destroy or consume. A "storm" represents sudden, violent, and destructive forces, such as war, natural disasters, economic crises, or intense personal trials like illness or grief. "Heat" symbolizes prolonged, oppressive, and exhausting conditions, like chronic suffering, persecution, or the relentless pressures of life that drain one's strength and hope. In both cases, God is presented as the ultimate "refuge" (H4268, machăçeh, a shelter or place of trust) and "shadow" (H6738, tsêl, shade or defense)—a secure shelter from the destructive onslaught and a cooling relief from the scorching burden. This imagery assures believers that God provides comprehensive protection and solace against all forms of adversity, whether sudden and violent or slow and debilitating, offering a complete covering for His people.
Who are the "terrible ones" mentioned in this verse?
The "terrible ones" (H6184, ʻârîyts, meaning powerful or tyrannical) refer to powerful, ruthless, and tyrannical oppressors. In the historical context of Isaiah, these would have primarily been the mighty empires of Assyria and Babylon, whose military might and cruel policies brought immense suffering to Israel and surrounding nations. More broadly, the "terrible ones" can represent any human or spiritual force that seeks to oppress, dominate, and destroy God's people or His purposes. This includes tyrannical rulers, unjust systems, persecuting authorities, or even the spiritual forces of evil, as alluded to in Ephesians 6:12. The verse emphasizes that even when the "blast" (H7307, rûwach, wind or tempest) of these formidable adversaries is like an unstoppable "storm against the wall" (H7023, qîyr, a wall), God remains the ultimate and impregnable defense, demonstrating His sovereignty over all earthly and spiritual powers, and promising ultimate victory.
Christ-Centered Fulfillment
Isaiah 25:4 finds its ultimate and glorious fulfillment in Jesus Christ, who perfectly embodies God's character as the strength, refuge, and shadow for humanity. While the Old Testament prophecies often spoke of God's protection for Israel, the New Testament reveals how this divine care is extended to all who believe through Christ. Jesus, the Lamb of God who takes away the sin of the world, became "poor" for our sakes (2 Corinthians 8:9), identifying fully with the needy and distressed in His earthly ministry. He is the strength for the weak, offering true rest to all who are weary and burdened by the pressures of life and sin (Matthew 11:28). In a world assailed by the "storms" of sin, suffering, and spiritual oppression, Christ is our unshakeable refuge, the one who has overcome the world through His victory on the cross. His atoning work provides the ultimate shelter from the "heat" of God's righteous judgment against sin, and His resurrection assures us of decisive victory over the "terrible ones" of death and the grave (1 Corinthians 15:54-57). Through Christ, believers are brought into God's eternal kingdom where every tear will be wiped away, and there will be no more sorrow or pain (Revelation 21:4), fully realizing the promise of a permanent refuge and shadow under His glorious reign.