Is there an angel named Raguel in the Bible?

The intelligent spiritual beings who are constantly referred to in scripture as God's messengers both as carrying good tidings and, as executors of God's judgements. We know little of their nature: "of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire," Heb. 1:7; and man is described as being a little inferior to the angels. Ps. 8:5 ; Heb. 2:7. There are apparently gradations in rank among them, described as principalities and powers, of which Christ as Man is now the head. Col. 2:10. Twice we meet with 'archangel:' an archangel's voice will accompany the rapture of the church, 1 Thess. 4:16; and 'Michael the archangel' contended with Satan about the body of Moses. Jude 9. He with his angels will fight with the dragon and his angels and cast them out of heaven. Rev. 12:7-8. Gabriel is the only other name of an angel revealed to us: he appeared to Daniel, to Zacharias, and to Mary: he said that he stood in the presence of God. Dan. 8:16; Dan. 9:21; Luke 1:19, 26.

23 Luke 1:19. — "Gabriel." Tobit 12:15, speaks of seven archangels (naming "Raphael"). The Book of Enoch adds "Uriel." These are the sources of Milton's nomenclature. In canonical Scripture (but see Rev. 1:4, Rev. 3:1, Rev. 4:5) not more than two archangels are named, Gabriel (Dan. 8, 9), herald of goodness, and Michael (Dan. 10, 12; Jude 9; Rev. 12:7) of wrath. The Jews have said that "Gabriel flies with two wings, Michael with one."

Ra’gau - Greek for Reu

Ra gu’el - Associate with God (or literally “tend ye God”)

He is apparently called REUEL in Ex. 2:18; and HOBAB in Num. 10:29, where RAGUEL is REUEL in the Hebrew. This passage says that Raguel, the Midianite, was the father of HOBAB, the father-in-law of Moses (see also Judges 4:11), so that in Ex. 2:18 'father' may signify 'grandfather.' Hobab may have been the personal name, and Jethro an official name. In Judges 1:16 Moses' father-in-law is called a Kenite, but the exact signification of this term is not known.

Priest of Midian and father or grandfather of Zipporah, Moses' wife. Ex. 2:18. Called RAGUEL in Num. 10:29. See JETHRO.

But let us see what it is that leads to this touching display of grace. "And Moses said to Hobab, the son of Raguel the Midianite, Moses' father-in-law, We are journeying to the place of which the Lord said, I will give it you; come thou with us and we will do thee good; for the Lord has spoken good concerning Israel. And he said to him, I will not go; but I will depart to mine own land, and to my kindred. And he said, Leave us not, I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes."

Israelites knew Michael to be the highest angel (Dan. 12:1). Apocryphal works and Jewish tradition have four or more Archangels, but Scripture lets us know only of one. But how did Jude get his information? We might also ask how did Paul get his information about the names of the magicians who confronted Moses (2 Tim. 3:8)? It is clear to me that the answer lies in our belief regarding inspiration. God is able to reveal His will and details of history otherwise lost to mankind. God has also revealed that these two spiritual beings will be in conflict again in a coming day (Rev. 12:7-9), but then Michael will express himself and act firmly to expel Satan from heaven down to this earth.

The archangel Michael’s contention with the devil disputing about the body of Moses (verse 9). Enoch’s prophesy regarding the coming of the Lord and the judgment upon the ungodly (verses 14 and 15). The angels which kept not their first estate, but left their own habitation. God has already bound them with everlasting chains (verse 6). In contrast to them Satan and his demons are not yet bound. This incident is also mentioned in 2 Peter 2:4. One may think of Gen. 6 where we read that the sons of God took daughters of men.

There are distinctions amongst the angelic hosts. They are distributed into various orders and ranks, but all, from the archangel down to the least, are servants. They have no relationship to God founded on redemption. They are servants, and never rise out of that position, nor do they desire it. The two great characteristics of angel life are unquestioning obedience and activity in service (Ps. 103:20; Heb. 1:7, 14). The “presence angels” is a familiar Jewish thought. They are supposed by some to be identical with the seven Spirits before the throne (Rev. 1:4), and by others the term is regarded as a borrowed expression from the apocryphal book of Tobit. Both are wrong. Why depart from obvious simplicity and force an interpretation for which there is really no adequate reason? What the angel Gabriel said of himself, “I am Gabriel, who stand before God” (Luke 1:19), is here said of these seven presence angels. As to the number, seven, they represent the full power of God in judicial judgment.

Both Old and New Testaments abound with passages referring to the existence, personality and ministry of angels. They are called literally "messengers" — for this is the significance of the word both in Hebrew and Greek — and no doubt is left that they are heavenly messengers. Their estate is heavenly (see Gal. 1:8; 2 Thess. 1:7); and they are there as worshipers and servants of God (Job 1:6; Job 38:7; 1 Kings 22:19). This last passage would almost suggest the position of the cherubim: "I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left" — they are grouped about His throne, ready to do His will. Angels were particularly used in connection with errands of mercy and of judgment: to announce to Abraham the birth of Isaac, in due time (Gen. 18:2 with Heb. 13:2); for the rescue of Lot out of Sodom (Gen. 19:1); in ministry upon Jacob as he slept (Gen. 28:12). They were present in great multitudes at Sinai, and gave character to the ministration of the law (Ps. 68:17 with Acts 7:53; Heb. 2:2).