This reading departs slightly from his 1948 interpretation: "Thou, O Shaphan
, collect by (the month) of Abib twelve(?) minas!
At the very end of chapter 26, a certain Ahikam son of Shaphan
enters in support of Jeremiah.
With strong ties to the Deuteronomic tradition and the torah reform movement under Josiah, Jeremiah and the leaders of the movement (which included Baruch and the highly influential and prominent family of Shaphan
) critiqued textually, that is, from the vantage point of torah, the assumptions of Jerusalem's political and religious establishment.
As further evidence that Nebuchadnezer was not a racist, we may note that he left a remnant of Judah's population behind and appointed Gedaliah, son of Ahikam, son of Shaphan
, to rule over them (Jeremiah 40:12).
The narrative of the discovery of the Book of the Law in the time of Josiah (2 Kings 22, 23) need not be read to suggest `that a written tradition is not generally assumed to be available in an easily accessed form' and the fact that `the found document is read aloud to Josiah by Shaphan
the secretary' need not imply the dominance of orality -- shaphan
was doing his job, and the account leads us to suppose others were present to hear.