And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.

And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to bring thee these good tidings.

And the angel answering, said to him, I am Gabriel, who stand before God, and I have been sent to speak to thee, and to bring these glad tidings to thee;

And the angel answering, said to him, I am Gabriel, who stand in the presence of God; and am sent to speak to thee, and to show thee these glad tidings.

And the messenger answering said to him, 'I am Gabriel, who have been standing near before God, and I was sent to speak unto thee, and to proclaim these good news to thee,

"I am Gabriel, who stand in the presence of God," answered the angel, "and I have been sent to talk with you and tell you this good news.

And the angel, answering, said, I am Gabriel, whose place is before God; I have been sent to say these words to you and to give you this good news.

And in response, the Angel said to him: "I am Gabriel, who stands before God, and I have been sent to speak to you, and to proclaim these things to you.

"I am Gabriel," the angel answered, "who stand in the presence of God, and I have been sent to speak to you and to bring you this good news.

I am Gabriel By these words the angel intimates that it was not his veracity, but that of God who sent him, and whose message he brought, that had been questioned; and so he charges Zacharias with having offered an insult to God. To stand before God signifies to be ready to yield obedience. It implies that he is not a mortal man, but a heavenly spirits -- that he did not fly hither at random, but, as became a servant of God, had faithfully performed his duty: and hence it follows that God, the author of the promise, had been treated with indignity and contempt in the person of his ambassador. Of similar import is the declaration of Christ, "he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me," (Luke 10:16.) Although the preaching of the gospel is not brought to us from heaven by angels, yet, since God attested by so many miracles that he was its author, and since Christ, the Prince and Lord of angels, once published it with his own mouth, (Hebrews 1:2,) that he might give it a perpetual sanction, its majesty ought to make as deep an impression upon us, as if all the angels were heard loudly proclaiming its attestation from heaven. Nay, the apostle, in the Epistle to the Hebrews, not satisfied with elevating the word of the gospel, which speaks by the mouth of men, to an equality with the law brought by angels, draws an argument from the less to the greater. "If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of rewards" (Hebrews 2:2,) "of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God," (Hebrews 10:29,) whose "voice shakes not the earth only, but also heaven?" (Hebrews 12:26.) Let us learn to render to God the obedience of faith, which he values more highly than all sacrifices. Gabriel means the strength, or power, or pre-eminence of God, and this name is given to the angel on our account, to instruct us that we must not ascribe to angels any thing of their own, for whatever excellence they possess is from God. The Greek participle, parestekos, (standing,) is in the past tense, but everybody knows that the past tense of such verbs is often taken for the present, and particularly when a continued act is expressed. The word euangelisasthai (to convey glad tidings) aggravates the crime of Zacharias; for he was ungrateful to God, who kindly promised a joyful and desirable event.

I am Gabriel - The word "Gabriel" is made up of two Hebrew words, and signifies "man of God." This angel is mentioned as having been deputed to inform "Daniel" that his prayers were heard. See the notes at Daniel 8:16; Daniel 9:21.
That stand in the presence of God - To stand in the presence of one is a phrase denoting "honor" or "favor." To be admitted to the presence of a king, or to be with him, was a token of favor. So to stand before God signifies merely that he was honored or favored by God. He was permitted to come near him, and to see much of his glory. Compare 1-Kings 10:8; 1-Kings 12:6; 1-Kings 17:1; Proverbs 22:29.
And am sent - The angels are "ministering spirits" sent forth to minister for them who shall be heirs of salvation," Hebrews 1:7, Hebrews 1:14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succoring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good people may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be "permitted" to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow creatures. In the eye of holy beings all God's creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.
These glad tidings - This good news respecting the birth of a son.

I am Gabriel - This angel is mentioned, Daniel 8:16; Daniel 9:21. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.
That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.

And the angel answering said unto him, I am Gabriel, (x) that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
(x) That appears, for so the Hebrews use this saying "to stand" to mean that they are ready to do his commandment.

And the angel answering, said unto him, I am Gabriel,.... The name of an angel well known to Zacharias from Daniel's prophecies, Daniel 8:16 and is the first time we read of the name of an angel: the Jews say (a), the names of angels came out of Babylon, by the means of the Israelites; and it was there that Daniel became acquainted with this name of Gabriel, and also of Michael. Frequent mention is made of Gabriel in the Jewish writings (b): were there a particular angel appointed over conception, as the Jews say (c) there is, one would be ready to think it should be Gabriel, since he was sent to declare the conception and birth both of John the Baptist, and of our Lord Jesus Christ: the name of that angel the Jews indeed say (d) is Lilah; but yet the Cabalistic doctors (e) affirm, that that angel is under Gabriel. In what language this angel spoke to Zacharias, and afterwards to Mary, may be a needless inquiry; but since the Syriac language was generally spoken, and understood by the Jews at this time, it is highly reasonable that he spoke to them in that. The Jews have a notion, that none of the ministering angels understand the Syriac language, excepting Gabriel; and he, they say, understood seventy languages (f). Now the angel, by making mention of his name, puts Zacharias in mind of the prophecy of Daniel concerning the coming of the Messiah, which he had from him; and whereas his name signified, "a man of God", or "the power", or "strength of God", or "God is my strength", he suggests unto him, that he ought not to have distrusted his Words, since with God all things are possible: he adds,
that stand in the presence of God; beholding his face, hearkening to his voice, and ministering to him, and so had this affair immediately from him: and therefore he had no reason to doubt of the accomplishment of it. Gabriel, according to the Jews, is one of the four angels that surround the throne of God: their names are Michael, Uriel, Raphael, and Gabriel (g),
"Michael they place at his right hand, and Uriel at his left hand, and Gabriel, before him, (in his presence, as he here says of himself,) over against the kingdom of Judah, and Moses and Aaron, who were in the east (of the camp of Israel); and why is his name called Gabriel? of Judah it is written, 1-Chronicles 5:2 "for Judah", "prevailed above his brethren"; and of Moses it is written, Leviticus 1:1 "and God called unto Moses"; and it is written, Isaiah 9:6 "and shall call his name Wonderful, Counselor, the mighty God, lo! Gabriel".
And am sent to speak unto thee, and to show unto thee these glad tidings: wherefore, on account of his name, his office, and his mission, especially the subject of it being welcome news, good tidings, what he said ought to have obtained credit with him. Gabriel was one of the ministering spirits sent to minister to them that were heirs of salvation; his messages were messages of mercy, grace and love; he was not a minister of the wrath and vengeance of God, but of his favour. Agreeably to this the Jews say of him, that his name Gabriel is, by "gematry", or numerically, the same with "merciful" (h): he is called, in the Talmud (i), "the decisive spirit", and is said to have three names, Piskon, Itmon, and Sigron. He is called Piskon, because he decides, or determines judgment against them that are above; and Itmon, because he stops up the sins of the Israelites; and Sigron, because when he shuts (the gates of judgment) there is none can open again. Hence also they say, that he is the angel that is appointed over water which quenches fire. The Targumist on Job 25:2 paraphrases the words thus:
"Michael on the right hand, who is over fire; and Gabriel on the left hand, who is over water; and the holy creatures mingle fire and water, and by his dominion and fear, make peace in his heaven of heavens.
(a) T. Hicros. Rosh Hashana, fol. 56. 4. (b) Targum Jonah. in Exod. xxiv. 10. Targum in Esth. iv. 12. & in Psal. cxxxvii. 8. T. Bab. Sanhedrin, fol. 19. 2. Shemot Rabba, fol. 91. 2. Sithre Toro in Zohar in Genesis. fol. 65. 3. & 66. 2. (c) Targum in Job. iii. 3. (d) T. Bab. Nidda, fol. 16. 2. (e) Lex. Cabbal. p. 230. (f) T. Bab. Sota, fol. 33. 1. & Tosephot in Sabbat, fol. 12. 2. (g) Bernidbar Rabba, sect. 2. fol. 179. 1. (h) Lex. Cabbal. p. 230. (i) T. Bab. Sanhedrin, fol. 44. 2.

Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense (Daniel 9:21) and to Mary (Luke 1:26).
stand, &c.--as his attendant (compare 1-Kings 17:1).

I am Gabriel, that stand in the presence of God. The word of such a messenger was sign enough. He is named also in Daniel 8:15-18. Seven angels "stand before God" (Revelation 8:2).

I am Gabriel, that stand in the presence of God - Seven angels thus stand before God, Revelation 7:2; who seem the highest of all. There seems to be a remarkable gradation in the words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God: yea, one of the highest order. Not only so, but am now peculiarly sent from God; and that with a message to thee in particular. Nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness.