Mark S. Smith’s Where the Gods Are: Spatial Dimensions of Anthropomorphism in the Biblical World. Excerpt:

In short, some of these sources (P and D) show a trend moving away from the idea of a divine body in any location, while others (Ezek 1, Second Isaiah, Dan 7, and 1 Enoch) were moving toward a transcendent, cosmic body.

And regarding the question of whether he is always a local tribal deity, see Psalm 82:
I say, “You are gods, children of the Most High, all of you; nevertheless, you shall die like mortals, and fall like any prince.” Rise up, O God, judge the earth; for all the nations belong to you!
A shift explained by Smith, this time in The Origins of Biblical Monotheism:
Israel’s political and social reduction in the world (first because of the rise of empires in the eighth and seventh centuries and then because of the “Exile” in 587-538) further altered social structure in a manner that had a serious impact on traditional theology. We have already seen the traditional theology in Deuteronomy 32:8-9 affirming that all the nations had their own patron-gods, with Yahweh as Israel’s. (…) The rise of the Neo-Assyrian and Babylonian empires issued in a serious religious reflection on Yahweh’s power over the nations. The loss of identity as a nation changed Israel’s understanding of the national god. Looming empires made notion of a national god obsolete. Moreover, the rise of supra-national empires suggested the model of a super-national god. (…) As Judah’s situation in the mundane level deteriorated in history, the cosmic status of its deity soared in its literature.