Evidence #434 | January 31, 2024

Book of Mormon Evidence: Law of Witnesses

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Scripture Central

Abstract

Numerous passages from the Book of Mormon invoke the principle of the law of witnesses, as outlined in the Pentateuch. The quantity, variety, consistency, and—in several instances—subtlety of this textual data point to an author (or set of authors) whose worldview was deeply informed by this legal principle.

The Law of Witnesses in the Old Testament

According to the legal codes of the Old Testament, witnesses played a crucial role in determining the facts of a legal dispute. As described in Deuteronomy 19:15: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.”1 Although there is scant information on actual legal proceedings in ancient Israel, it is clear that the law of witnesses was indeed invoked, as seen in the story Ruth and Boaz (Ruth 4:9–11).2 Two witnesses—albeit false witnesses—were also called upon by Jezebel in order to convict Naboth of a crime he didn’t commit (1 Kings 21:10–13).3

The principle of multiple witnesses is also used, often metaphorically, in a variety of other settings in the Old Testament.4 In Deuteronomy 4:26 nature itself is called upon as a dual witness: “I call heaven and earth to witness against you this day” (cf. Job 16:19). Isaiah selected two apparently eminent men to be “faithful witnesses” for one of his prophecies, as recorded in Isaiah 8:1–2. And even sacred texts themselves could be seen as playing the role of a witness. According to Deuteronomy 31:26, the Ten Commandments were preserved in the Ark of the Covenant specifically as a “witness” against the Israelites.

Replicas of the Stone Tablets, Aaron's Rod, and Pot of Manna in the Israelite Ark. Image via redeemerofisrael.org. 

Witnesses are also mentioned in settings of ritual ordinance or ceremony. When entering into an agreement with Laban, Jacob erected a “pillar” (made of a single stone) and a “heap” (made of multiple stones), each of which served as a “witness” to their covenant (Genesis 31:46–52). Similarly, the tabernacle which Moses erected in the wilderness, in which sacred priesthood rituals were performed, was referred to as the tabernacle of “witness” (e.g., Numbers 17:7).5

The Law of Witnesses in the New Testament

Terms related to “witness” turn up frequently in the New Testament.6 Several texts directly quote the law of witnesses outlined in Deuteronomy (Matthew 18:16; 2 Corinthians 13:1). In others, the association comes by way of allusion or inference, as seen in 1 Timothy 5:19: “Against an elder receive not an accusation, but before two or three witnesses.” Another example comes from the trial of Jesus, where “two false witnesses” were eventually found who testified against him (Matthew 26:60).

This legal principle can also be found in texts that aren’t strictly legal in nature, as seen in the “two witnesses” described in Revelation 11:3, and also even in the Godhead itself, as set out in 1 John 5:8: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” In such instances, the legal principle converges with religious doctrine, indicating that God himself operates in harmony with his divinely revealed legal framework. 

The Law of Witnesses in the Book of Mormon

As a volume of scripture which claims to be grounded in ancient Israelite religion and culture, one would expect the Book of Mormon to be sensitive to this fundamental legal principle. And, indeed, it is. When viewed collectively, dozens of passages in a variety of settings appear to invoke the law of witnesses. For a comprehensive list of relevant passages, readers can turn to Appendix 1. For the same passages organized into separate categories, see Appendix 2. Summaries and analysis of this categorical data are given in the subsections below.

Legal and Royal Court Settings

Considering how important witnesses were to the Israelite and Nephite legal systems, it shouldn’t come as a surprise that bearing “false witness” was a significant crime in both societies.7 Sometimes—as in the trials of Nehor8 and Korihor,9 or in the case of Seantum10—the role of witnesses is only implied, rather than directly mentioned. In other instances, witnesses are mentioned but not especially emphasized.

The latter situation occurs several times in the setting of a royal court or household. For example, after Ammon protected King Lamoni’s flocks, the king’s servants “all testified to the things which they had seen” (Alma 18:2). Later, when interrogating Ammon, Lamoni’s wife explained, “I have had no witness save thy word, and the word of our servants; nevertheless I believe that it shall be according as thou hast said” (Alma 19:9).11 Another Lamanite queen, whose husband was murdered by Amalickiah, “desired him that he should bring witnesses with him to testify concerning the death of the king … and they all testified unto her that the king was slain by his own servants” (Alma 47:33–34).

A particularly memorable invocation of the law of witnesses can be seen in the story of Alma and Amulek at Ammonihah. At a crucial point in the narrative, the people taunted Alma by declaring:

Who art thou? Suppose ye that we shall believe the testimony of one man, although he should preach unto us that the earth should pass away? … And they said: Who is God, that sendeth no more authority than one man among this people, to declare unto them the truth of such great and marvelous things? (Alma 9:2–6)

These questions seem obviously informed by the law of witnesses as stipulated in Deuteronomy 19:15: “One witness shall not rise up against a man for any iniquity, or for any sin.” As explained by legal scholar John W. Welch, by invoking this principle, “the people of Ammonihah moved Alma’s encounter from the sphere of religious exhortation to the domain of the law.”12

Yet just as they were about to apprehend Alma, who appeared legally defenseless, “Amulek went and stood forth, and began to preach unto them also” (Alma 9:34). At the conclusion of Amulek’s speech, “the people began to be astonished, seeing there was more than one witness who testified of the things whereof they were accused” (Alma 10:12).13 The issue of witnesses comes up again when Alma and Amulek were taken by the people to be judged: “And the people went forth and witnessed against them” (Alma 14:5).14

Testimony of the Prophets

In numerous instances, the Book of Mormon emphasizes the collective testimony of past or present prophets, almost as if they are arrayed in a legal court to establish the truth. Jacob declared, “we are not witnesses alone in these things; for God also spake them unto prophets of old” (Jacob 4:13). When confronting Korihor in a legal trial, Alma declared, “Will ye say, Show unto me a sign, when ye have the testimony of all these thy brethren, and also all the holy prophets? … will ye deny against all these witnesses?” (Alma 30:44–45). Similar statements are made in nearly two dozen instances throughout the text (see Appendix 2).

Alma questions Korihor. Image via "All Things Denote There Is a God," online at churchofjesuschrist.org. 

Pattern of Companion Prophets

In addition to invoking the joint testimony of past prophets, there is a pattern throughout the Book of Mormon of prophets testifying in twos, threes, or small groups. The first duo starts with Lehi and Nephi, the founding prophets of the Nephite nation (1 Nephi 14:29; 1 Nephi 22:31; Helaman 8:22).15 In another instance, Nephi included himself, Jacob, and Isaiah as a trio of prophetic witnesses (2 Nephi 11:2–3).16 In the book of Mosiah, Benjamin and Abinadi—although separated in time and place—also give something of a joint prophetic testimony.17

In the book of Alma, we encounter Ammon and the sons of Mosiah who preached to the Lamanites (Alma 17–27). Later, Alma and Amulek jointly preached to the people of Ammonihah (Alma 8–14) and also to the Zoramites, along with other companions (Alma 31–35). In the book of Helaman we read about the ministry of Nephi and his brother Lehi, the sons of Helaman (Helaman 5), and there are hints that a later prophet named Nephi ministered to the people with his brother Timothy (3 Nephi 7:19; 19:4).

At the conclusion of the Book of Mormon, we encounter another father-son duo, just as at the beginning. Together, Mormon and Moroni finish out the record with their joint testimonies of Christ, as well as their witness of the wickedness and destruction of their people. As Mormon declared on one occasion, “behold I have witnessed almost all the destruction of my people, the Nephites. And … I deliver these records into the hands of my son; and it supposeth me that he will witness the entire destruction of my people” (Words of Mormon 1:1–2).18

Finally, on a few occasions, prophets from the brass plates are sometimes explicitly named as something like companion witnesses. Nephi stated that Jesus would be, “lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos” (1 Nephi 19:10). Centuries later, when teaching the Zoramites, Alma cited the teachings of Zenos, after which he declared, “For it is not written that Zenos alone spake of these things, but Zenock also spake of these things” (Alma 33:15). Nephi, the son of Helaman, likewise mentioned that “there have been many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly; for the which he was slain. And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah” (Helaman 8:19–20).

Nature as a Witness

On at least two occasions, nature itself is appealed to as a witness in the Book of Mormon. When debating Korihor, Alma declared, “all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator. … And yet will ye deny against all these witnesses?” (Alma 30:44–45). Since stars and planets were often symbolically linked to divine beings in an ancient worldview, they provide an apt metaphor for witnesses.19

A more general analogy was later given by Nephi, son of Helaman: “yea, even ye have received all things, both things in heaven, and all things which are in the earth, as a witness that they are true” (Helaman 8:24). In both statements, the earth and the heavenly luminaries seem to function as separate witnesses of the truth, thus at least metaphorically fulfilling the requirement for multiple witnesses.  

Church Regulations

In the Church established by Alma the Elder, we read the following concerning members who were engaging in sin and misconduct: “there were many witnesses against them; yea, the people stood and testified of their iniquity in abundance” (Mosiah 26:9). Near the end of the Nephite record, a similar report is given: “they were strict to observe that there should be no iniquity among them; and whoso was found to commit iniquity, and three witnesses of the church did condemn them before the elders, and if they repented not, and confessed not, their names were blotted out, and they were not numbered among the people of Christ” (Moroni 6:7). Thus, it appears that witnesses likely played a vital role in matters of Church discipline throughout Nephite history.

Covenant Settings

In covenant settings in the Book of Mormon, disciples are described as manifesting faith, bringing forth the fruits of repentance, and showing a willingness to follow God by entering into the ordinance of baptism. Collectively, these actions function as a type of multi-faceted “witness” to God of the initiate’s sincerity and devotion. For instance, Alma declared, “go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism” (Alma 7:15). Likewise, in 3 Nephi 7:25 we read that converts “should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins.”

Reception of the Holy Ghost then serves as a second “witness” in this two-part ordinance. Except, in this case, the direction of the testimony is reversed. Whereas the initiate first witnesses something unto God through baptism, it is then God’s turn to witness something unto the initiate through the Holy Ghost. As explained by Nephi, “ye have received the Holy Ghost, which witnesses of the Father and the Son” (2 Nephi 31:18). Jesus himself later declared, “And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me” (3 Nephi 28:11). The sacrament serves a similar function to baptism, as partaking of both the bread and then the water serves as a dual “witness” of willing discipleship (Moroni 4:3; 5:2).

The Godhead

The idea that God, Jesus, and the Holy Ghost function as a set of divine witnesses surfaces repeatedly throughout the text. One setting in which these three witnesses are mentioned involves covenants (as described in the previous section). While the Holy Ghost certainly bears record of the Father and the Son, the testifying doesn’t stop there. After outlining the ordinance of baptism and confirmation to the Nephites, Jesus explained (3 Nephi 11:34–35):

Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.

Thus, all three divine beings “bear record” of one another in different ways, and in a number of settings all three names are invoked together. In one notable example, after prophesying about the three human witnesses who would behold the plates of the Book of Mormon, Moroni mentioned a set of three divine witnesses who would further establish the truth of the work (Ether 5:4):

And in the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of God and also his word, of which the Father, and the Son, and the Holy Ghost bear record—and all this shall stand as a testimony against the world at the last day.

Thus, we get three witnesses on each side of the veil, as it were, testifying of this sacred text. Another notable invocation of the Godhead can be seen in Moroni 10:4-5: “And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in th ename of Christ, if these things are not true, and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you , by th epower of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.” Note that these three names are invoked specifically in the context of establishing the “truth,” signaling that each divine plays a role in that process.

Sacred Texts

When teaching the Nephites, Jesus explained, “And behold, all things are written by the Father; therefore out of the books which shall be written shall the world be judged (3 Nephi 27:25–26; cf. 2 Nephi 29:11; Revelation 20:12). As presented in other passages, it is clear that such texts will specifically act as a type of witness to the truth.

Jacob asked Sherem, “Believest thou the scriptures? And he said, Yea. And I said unto him: Then ye do not understand them; for they truly testify of Christ” (Jacob 7:10–11; cf. v. 19). This makes sense, considering that the scriptures, by their nature, contain the words of various prophetic witnesses. Interestingly, when Jesus invoked this concept, he broke the Nephite scriptures down into two separate entities—the law and the prophets—which jointly testified of him: “And this is the law and the prophets, for they truly testified of me” (3 Nephi 15:10; cf. 2 Nephi 25:28).20

In other cases, entirely separate volumes of scripture can be viewed as playing the role of separate witnesses. To Joseph who was sold into Egypt, the Lord prophesied that his posterity and the posterity of Judah would each write records, and that they would eventually “grow together, unto … establishing peace” and would bring Joseph’s posterity “to the knowledge of my covenants” (2 Nephi 3:12). In Nephi’s panoramic vision, he saw a similar outcome: “These last records, which thou hast seen among the Gentiles, shall establish the truth of the first” (1 Nephi 13:40). He also saw that these separate texts would be “established by the mouth of the Lamb” and be “established in one” (v. 41). Notice how the phrasing in these passages mirrors the language of witnesses found in Deuteronomy 19:15: “at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.”

Moroni also saw the Book of Mormon as validating the Bible: “this is written for the intent that ye may believe that; and if ye believe that ye will believe this also” (Moroni 7:9). As explained by Mormon, the Nephite record was created, at least in part, so “that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard, that Jesus … was the very Christ” (Mormon 3:21). Perhaps the most explicit rendition of this idea can be found in Nephi’s final prophecies in 2 Nephi 29. Addressing those who would reject the Book of Mormon due to their belief in a closed biblical canon, the Lord asked:

Know ye not that there are more nations than one? … Know ye not that the testimony of two nations is a witness unto you that I am God … And when the two nations shall run together the testimony of the two nations shall run together also. And I do this that I may prove unto many that I am the same yesterday, today, and forever. (2 Nephi 29:7–9)21

When viewed collectively, these passages help explain why the subtitle “Another Testament of Jesus Christ” was added to the Book of Mormon.22

Image via shutterstock. 

Book of Mormon Witnesses

Finally, the Book of Mormon makes specific predictions about three human witnesses who would testify to its truthfulness. Nephi prophesied that “three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein” (2 Nephi 27:12). A fairly clear allusion to Deuteronomy 19:15 is then given two verses later: “in the mouth of as many witnesses as seemeth him good will he establish his word (2 Nephi 27:14). Centuries later, Moroni delivered a similar prophecy: “in the mouth of three witnesses shall these things be established; and the testimony of three … shall stand as a testimony against the world at the last day” (Ether 5:4).

These prophecies were fulfilled when Oliver Cowdery, Martin Harris, and David Whitmer were shown the plates of the Book of Mormon via a miraculous angelic visitation.23 It is also interesting that witnesses sometimes played a similar authenticating role in ancient documents, some of which, like the Book of Mormon, were also sealed in some manner.24

Conclusion

As can be seen from the foregoing analysis, the Book of Mormon manifests a remarkably varied and extensive awareness of the law of witnesses. The legal principle turns up consistently in multiple contexts and is sometimes articulated in ways that are clearly allusive to its presentation in the Old Testament.

In other instances, manifestations of the law are subtle enough that, unless pointed out, many readers might easily miss them. For instance, one may overlook just how many times prophetic companions turn up together in twos, threes, or other small groups of multiple witnesses. Likewise, how many readers have noticed how forms of the term “establish”—as seen in 2 Nephi 3:12 and repeatedly in 1 Nephi 13 in connection to sacred texts—harks back to the language of Deuteronomy 19:15? The way that heaven and earth are metaphorically called upon as dual witnesses in passages like Alma 30:44–45 and Helaman 8:24 serves as another, but certainly not the last, example of elusive consistency.

When viewed collectively, the quantity, variety, and subtlety of references or allusions to this particular legal principle are noteworthy. The textual data seem to point to an author, or set of authors, who were particularly sensitive to the principle’s ancient legal usage and religious significance. This data is consistent with—and perhaps even expected—if the Book of Mormon is what it claims to be.

On the other hand, it is questionable whether Joseph Smith himself would have had the awareness, mental recall, and literary ability to infuse the text so thoroughly and brilliantly with this foundational legal concept.25 This is especially true when considering the many other complex and seemingly ancient features in the Book of Mormon,26 as well as the unusual constraints involved in its dictation.27

Further Reading
Appendix 1
Appendix 2
Endnotes
Law