Abraham occupies a rich and contested position within the depth-psychology corpus, functioning simultaneously as patriarch, psychological type, and symbol of the ego’s confrontation with the unconscious divine. The figure draws sustained attention from Jungian, mythological-comparative, and biblical-critical perspectives. Edinger reads the Akedah—the near-sacrifice of Isaac—as a drama of divine transformation in which Abraham mediates between a primitive, ram-level deity and a higher developmental stage, his willingness to entertain murderous impulses serving as an instrument of archetypal individuation. Jung, in his reading of the Mass, positions Abraham in a sacrificial crescendo between Abel and Melchisedec, the ‘tribal father’ whose readiness to offer his only son marks a qualitatively superior level of religious consciousness. Campbell, drawing on comparative mythology, situates Abraham within Near Eastern historical currents—Hurrian, Indo-Aryan, Sumerian—while also tracking the narrative’s use as a founding legitimation for three monotheisms. Armstrong examines the conflicting biblical testimonies about Abraham’s deity, questioning whether the God of Abraham was identical to Yahweh. Auerbach’s celebrated literary analysis of the Akedah becomes, in this corpus, a locus classicus for the narrative aesthetics of divine command. The figure thus concentrates tensions between obedience and transformation, historical event and mythological archetype, and personal faith and collective religious identity.