Yahweh occupies a central and contested position in the depth-psychology corpus, functioning simultaneously as a historical-religious phenomenon, a psychological symbol, and a living drama of divine self-development. Karen Armstrong approaches Yahweh through rigorous historical criticism, tracing his contested origins — possibly from an Arabian storm or wind god, distinct from the Canaanite El — through successive layers of covenant theology, prophetic transformation, and eventual monotheistic consolidation. For Armstrong, Yahweh is above all a God of history and social justice, whose identity was never static but was perpetually renegotiated by the communities who bore him. Jung, by contrast, engages Yahweh as a psychological archetype: an unconscious totality comprising irreconcilable opposites, at once just and unjust, creative and destructive, persecutor and advocate. In ‘Answer to Job,’ Jung advances the provocative thesis that Yahweh’s encounter with Job marks a decisive moment in the evolution of divine consciousness, compelling the God-image to become incarnate. Edinger systematizes Jung’s reading, equating Yahweh with the unconscious itself and demonstrating how his antinomian nature — wrathful yet compassionate, omnipotent yet lacking self-reflection — mirrors the dynamics of depth-psychological encounter. Campbell situates Yahweh within comparative mythology, noting the suppression of goddess traditions that accompanied his exclusive dominance. The key tension across the corpus is whether Yahweh represents a unique theological breakthrough or a psychological complex requiring integration.