This article will survey the history of research on Genesis 37-50 during the last generation. Its main proposition is that we are not dealing with a Joseph, but with an Israel-Joseph story. The arguments, therefore, no longer focus on source criticism, but on the question of tradition history, viz. whether chs. 38 and 49 have to be included. If this is accepted, a date in the Persian period for the entire pre-Priestly text suggests itself.