Original Word: רְעוּאֵל
Part of Speech: Proper Name Masculine
Transliteration: R`uw'el
Pronunciation: reh-oo-EL
Phonetic Spelling: (reh-oo-ale')
KJV: Raguel, Reuel
NASB: Reuel
Word Origin: [from the same as H7466 (רְעוּ - To associate with) and H410 (אֵל - God)]

1. friend of God
2. Reuel, the name of Moses' father-in-law, also of an Edomite and an Israelite

Raguel, Reuel

From the same as r'uw and 'el; friend of God; Reuel, the name of Moses' father-in-law, also of an Edomite and an Israelite -- Raguel, Reuel.

see HEBREW r'uw

see HEBREW 'el

Word Origin
from raah and el
Definition
"friend of God," Moses' father-in-law, also an Edomite, a Gadite, and a Benjamite
NASB Translation
Reuel (10).

רְעוּאֵל proper name, masculine Ραγουηλ:

1 Moses' father-in-law Exodus 2:18 (J; ᵐ5^L Ιοθορ), Numbers 10:29 (JE); elsewhere יִתְרוֺ q. v.

2 Edomite Genesis 36:4,10,13,17 (twice in verse) (P), "" 1 Chronicles 1:35,37.

3 Gadite Numbers 2:14, see דְּעוּאל p. 396.

4 Benjamite 1 Chronicles 9:8.

Meaning and theological dimensions

The name רְעוּאֵל (Reuel) is commonly rendered “friend of God” or “God is a companion.” Wherever the name appears, the narrative tends to highlight hospitality, counsel, or leadership that proves beneficial to the covenant people, underscoring a thematic link between friendship with God and blessing to His people.

Occurrences and identities

1. A son of Esau through Eliphaz and Adah, progenitor of an Edomite clan (Genesis 36:4, Genesis 36:10, Genesis 36:13, Genesis 36:17; 1 Chronicles 1:35, 1 Chronicles 1:37).
2. Father of Zipporah and father-in-law of Moses, also called Jethro and Hobab (Exodus 2:18; Numbers 10:29).
3. An ancestor of Eliasaph, a leader from the tribe of Gad (Numbers 2:14).
4. A post-exilic Benjamite dwelling in Jerusalem (1 Chronicles 9:8).

Reuel the Edomite clan-chief

Genesis traces Esau’s line to establish neighboring nations before Israel enters Canaan. Reuel’s sons—Nahath, Zerah, Shammah, and Mizzah—became “chiefs in the land of Edom” (Genesis 36:17). Their listing affirms that God’s promises to Abraham regarding many nations (Genesis 17:4-6) were already unfolding. The Edomite Reuel exemplifies how even non-covenant families develop under divine providence; later prophetic oracles against Edom presuppose this early organization.

Reuel the Midianite priest (Jethro)

Exodus introduces Reuel as the patriarchal priest of Midian who shelters Moses: “When they returned to their father Reuel, he asked, ‘Why have you returned so early today?’” (Exodus 2:18). The hospitality of Reuel marks a turning point in Moses’ life, granting him refuge, marriage to Zipporah, and a season of formative obscurity before the Exodus mission.

Later the same man is called Jethro (Exodus 3:1) and Hobab (Numbers 10:29). The multiple names fit ancient Near-Eastern practice and may distinguish personal name (Reuel), honorific title (Jethro, “excellence”), and clan designation (Hobab). Scripture treats the variants harmoniously, presenting one individual who:

• Offers priestly sacrifice and counsel that improve Israel’s judicial structure (Exodus 18:12-23).
• Bears witness to Yahweh’s supremacy: “Now I know that the LORD is greater than all gods” (Exodus 18:11).
• Sends Hobab with Israel to serve as wilderness guide (Numbers 10:29-32), integrating Midianite wisdom into Israel’s journey.

The episodes surrounding Reuel highlight God’s gracious provision of Gentile partnership in redemptive history, prefiguring the nations’ future participation in the Messiah’s kingdom.

Reuel in the tribe of Gad

During the wilderness encampment the Gadite leader is “Eliasaph son of Reuel” (Numbers 2:14). Naming the tribal chief after Reuel may reflect an earlier Gadite ancestor not elsewhere recorded or could preserve the Midianite link mediated through Moses’ marriage. Either way, the text presents a leader whose lineage is marked by a “friend of God,” reinforcing the expectation that national leadership should model divine friendship.

Reuel the Benjamite

Following the exile, “Ibneiah son of Jeroham, Elah son of Uzzi son of Michri, and Meshullam son of Shephatiah son of Reuel son of Ibnijah” (1 Chronicles 9:8) reside in restored Jerusalem. The mention of Reuel in this genealogical chain testifies to God’s faithfulness in preserving family lines through judgment and exile, a subtle affirmation that every generation needs a “friend of God” to secure its spiritual heritage.

Ministry insights and applications

• Hospitality and counsel: Reuel’s reception of Moses and subsequent advice portray the spiritual fruit of welcoming and guiding God’s servants.
• Shared leadership: Moses willingly adopts procedures proposed by his Midianite father-in-law, illustrating that wise structure is a gift from God, wherever He chooses to reveal it.
• Gentile inclusion: Reuel foreshadows the “grafting in” of the nations (Romans 11:17-24) by participating in Israel’s journey and worship.
• Legacy in names: The repeated naming of sons and leaders after Reuel suggests a longing for intimacy with God that transcends tribal boundaries.

Redemptive trajectory

The picture of a non-Israelite priest who acknowledges Yahweh, offers sacrifice, and joins Israel on pilgrimage anticipates the universal worship promised by the prophets (Isaiah 2:2-4; Zechariah 14:16). In Reuel we glimpse the harmony of Jew and Gentile realized in Jesus Christ, the ultimate “friend of sinners” (Matthew 11:19) who reconciles all who believe into one family.

Summary

Reuel appears at strategic junctures—as an Edomite chief, a Midianite priest, a Gadite ancestor, and a Benjamite forefather—each time embodying or commemorating friendship with God. Across varied settings the name signals divine favor, wise guidance, and the widening embrace of God’s covenant purposes.

רְעוּאֵ֑ל רְעוּאֵ֔ל רְעוּאֵ֕ל רְעוּאֵ֖ל רְעוּאֵ֣ל רְעוּאֵ֥ל רְעוּאֵֽל׃ רְעוּאֵל֙ רעואל רעואל׃ rə‘ū’êl rə·‘ū·’êl reuElInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts