View source for Question: Why does the Book of Mormon mention "synagogues" when they were not present among the Jews until after the Babylonian captivity?

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==Question: Why does the Book of Mormon mention "synagogues" when they were not present among the Jews until after the Babylonian captivity?==
===Assemblies for Jewish worship were known and used prior to the Babylonian captivity===

The Book of Mormon mentions "synagogues" twenty five times.  It is claimed that "synagogues" were not present among the Jews until ''after'' the Babylonian captivity, and thus Lehi and his family cannot have known of them.  The critics insist, therefore, that Book of Mormon use of synagogues is anachronistic.

Assemblies for Jewish worship were known and used prior to the Babylonian captivity.  The term "synagogue" is a translation, and need not be the actual Nephites word for these structures.  However, pre-captivity Jews had such sites for communal worship.  In any case, nothing prevents Nephites from independently developing the idea of a building for group worship, and Joseph Smith translating such a concept as "synagogue."

===The claim that no synagogues were present before the Babylonian captivity is based on out-of-date information===

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[Lee] Levine, a leading scholar on the history of the synagogue, has suggested that synagogues did exist before the Babylonian captivity in the form of chambers in the city gates. Such gates have been excavated by archaeologists at such important Old Testament sites as Beersheba, Gezer, Lachish, and Megiddo. Each of these has

#at least one chamber (which is nearly square) lined with stone benches around the interior walls (the benched chamber at Lachish has two tiers of benches),
#a single doorway, and
#where there is enough of the original wall left to determine it, a niche. I suggest that these niches were used for storing special ritual items, perhaps even sacred scrolls. 

Levine concludes that since later synagogues closely mirror the architecture of the gate chambers, these chambers may well have been the original synagogues. This conclusion is supported by a number of biblical passages that indicate that the city gate and its vicinity were the hub of a community's life. The gate area served as

#the market place (see {{B|2|Kings|7|1}}),
#the general court (see {{b||Genesis|23|10,18}}; {{b||Deuteronomy|17|5}}, {{b||Deuteronomy|21|19}} and {{b||Deuteronomy|22|24}}; {{b||Ruth|4|1–12}}; {{b||Jeremiah|38|7}}; {{b||Daniel|2|48–49}}; and {{b||Esther|5|9,13}}; {{b||Esther|6|10}}),
#the royal court (see {{b|2|Samuel|18|4}} and {{b|2|Samuel|19|8}}; and {{b|1|Kings|22|10}}, which equals {{b|2|Chronicles|18|9}}), and
#a place of worship (see {{b|2|Kings|23|8}} and {{b||Nehemiah|8|1}}).

Support for Levine's conclusion is also found in the Old Testament terminology for worship service. Several Old Testament writers (see Hosea 2:11; Jeremiah in Lamentations 2:6; Ezekiel 44:24) link Sabbath worship with the Hebrew word mo‘ed which means "assembly, meeting."

If Levine is correct, then, before the captivity, a town's or city's social activities centered around the city gate, and it seems reasonable that these social activities included Sabbath worship in a chamber of the gate that resembled later synagogues and functioned similarly.<ref>{{JBMS-9-1-2}} (references silently omitted; see original for much more detail) <!--Adams, synagogues in BoM--></ref>
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Further information on the chambers in city-gates being a proto-synagogue as a result of Josiah's centralization of Temple worship in Jerusalem and the establishment of congregations meeting for non-sacrificial worship in the chambers of city-gates is available in non-LDS works.<ref>See: Lee I. Levine, ''The Ancient Synagogue: The First Thousand Years'' (2d ed.; New Haven: Yale University Press, 2005). ISBN 0300106289.</ref>
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