"... The clearest narrative about the procedure of the divine council is the story of Micaiah’s audience in heaven. Yahweh (= El) wished to destroy the king of Israel during a battle, so the assembly of the “host of heaven” was called to work out a plan toward this end ... Though the Bible calls the assembled beings בְנֵי הָאֱלֹהִים (Sons of God), it is widely understood that these were the gods who made up the heavenly court in Judah and Israel. The host was called together by Yahweh (= El) in this narrative, though El was not the only god who could call together the assembly; in fact, even the humans Kirta and Daniel are portrayed in the Ugaritic legends as bringing the divine assembly together. The assembly is presented in the Micaiah passage as made up of members who, in the course of dealing with the problem before them, disagreed with each other. The highest authority sought the members’ advice and accepted it; he did not command an action of his own devising that he expected them to carry out without dissent. It is clear, however, that the responsibility for carrying out the task was not Yahweh’s, but belonged to the spirit who thought up the ruse. The authority to perform the action was placed in the mouth of Yahweh, who pronounced the success of the mission before it was undertaken, and it was Yahweh who was credited with the successful ruse, though it was devised and carried out by another. The assembly in this story was called to confer on a specific matter related to the governance of the world. The presentation of the divine assembly at the beginning of Job portrays the assembly as a group that met regularly on a set day to report to the highest authority. In this story the deities were expected to report to God on the appointed day ..."