Gabriel in the Old Testament
Mary's angel Gabriel is also the angel who appeared to Daniel in the Old Testament (cf. Daniel 8,9)
Gabriel in the Hail Mary
It is also worth noting that the archangel Gabriel's words to Mary form the beginning of the Hail Mary prayer:
Haile thou that art highly favored, the Lord is with thee: Blessed art thou among women. Luke 1:28 KJV
In the Hail Mary, Elizabeth's greeting then complements Gabriel's greeting, i.e.
Blessed art thou among women, and blessed is the fruite of thy wombe. Luke 1:42 KJV
Gabriel's Feast Day
The feast day of Gabriel, along with Raphael and Michael (the only other angels identified by name in Scripture), is celebrated on September 29th, commonly referred to as Michaelmas Day. (cf. Thurston & Attwater 1956, p.677)
The Bible Museum. The Bible: 1611 King James Version: 1st Edition, 1st Printing, (Goodyear, AZ: The Bible Museum, 2006).
Thurston, H. Attwater, D. Butler's Lives of the Saints, Complete Edition, Vol. III, (Notre Dame, IN: Ave Maria Press, Inc., 1956).
A:Luke 1:26-31 says that the angel Gabriel came to Mary while still a virgin, and said that she would have a child, Jesus. In reading this, we should not consider a similar account in Matthew's Gospel, in which an angel appeared to Joseph in a dream, since it is inconceivable that the angel would appear to Mary and Joseph at different times, in different circumstances and in different forms. If the angel wanted to appear to both Joseph and Mary he would have appeared to them together. It is clear in Luke that the angel never appeared to Joseph, who must have relied entirely on Mary's account of the angelic visitation. If this is an accurate account, the angel must have not wanted Joseph to be present when he appeared to Mary. This does not tell us where Joseph was or even why the angel wanted him to learn about Jesus from Mary alone.
A:The author of Luke's Gospel says that an angel appeared to Mary, but not to Joseph. The author of Matthew's Gospel says that an angel appeared to Joseph in a dream, but not to Mary. In spite of the second-century attribution, both authors were actually anonymous, and Uta Ranke-Heinemann (Putting Away Childish Things) says that both nativity accounts are, with respect to time, place, and circumstances, a collection of legends.