Two claim: We saw her get married (kiddushin). And two claim: We didn't see her get married (kiddushin). She is married, even of all of them live with her in a courtyard, "we didn't see" is not evidence, for it is possible she got married privately.
Two that claim: She got married. And two that claim: She did not get married. It is no different than the case where he throws her her betrothal amount, and two claim: It is closer to him [and therefore she does not acquire it], and two claim: It was closer to her [and she does acquire it]. It is no different than the case where two claim that she never was in a doubtfully legal marriage. She is not married [in any of these cases]. If she goes and get's married [to someone else], she is [told] to leave [him]. If she marries one of her witnesses, and she says, "It is clear to me that I was not married [to the first guy]," she is not [told] to leave [him].
One witness says married and the other witness says not married. If one says that he was never in doubt of the marriage ceremony, they are married from the beginning. And if she throws the wedding away one says come close to him the other says come close to her then they are not married and if they are married then they don't divorce. This is continued on section 42 part 2.
If she herself says, "I am now consecrated" and then immediately afterwards (in a short period of time called "toch zman dibur") she says, "I am single" , she is believed. If she then gives an explanation for saying she was married , for example, so that unreliable people would not make advances towards her, etc. and she had real basis for saying so, she is believed. But if she does not give an explanation, or she gives an explanation but her words have no basis, she is not believed. And if she is consecrated to another, it is considered to be a marriage in doubt. Therefore, if her husband gives her a get (a dicorce), she is forbidden to him and to everyone else, until her first husband comes. According to the Ramah, the case above is true if she makes a general statement, "I am consecrated". But if she says, "I am consecrated to so and so", she is not believed when she says, "I am single", because she halachikly belongs to her husband and she cannot expropriate herself from him.