The 50 Most Important Akan Proverbs
Why are Akan proverbs important?
Akan proverbs are more than wise sayings. They have a wide range of uses and show, principally, that the user is wise and properly educated in the customs of the Akan people. The ability to use language enriched with proverbs is considered sage and is the hallmark of great public speaking.
I present fifty important Akan proverbs. I have adjudged them important for being popular, versatile, and demonstrative of Akan philosophy and thought. The meanings and remarks are derived from my own research and experience.
Each proverb appears under a heading. Interestingly, it seems better to make the anglicized orthographies of the proverbs, rather than their correct Twi orthographies, the headings because of the inconvenience with typing the Twi letters ‘ɛ’ (pronounced like the ‘e’ in ‘get’) and ‘ɔ’ (pronounced like the ‘o’ in ‘orange’) on our keyboards when conducting searches on the web in Twi.
Since I compiled this list, my attention has been drawn to other popular sayings that deserve to be on it. Hence, the number has grown beyond the initial fifty. They are all listed below with their literal and figurative meanings as well as other remarks in English. You may also download a nicely formatted PDF of these Akan proverbs with meanings, translations, and commentary in English.
1. Okoto nwo anomaa
Twi orthography: Ɔkɔtɔ nwo anomaa
Literally: A crab does not give birth to a bird.
This used to acknowledge the resemblance between a child and his parent. The resemblance could be in physical features or character. It is similar to the English saying, “The apple does not fall far from the tree.”
2. Woforo dua pa a na yepia wo
Twi orthography: Woforo dua pa a na yɛpia wo
Literally: It is when you climb a good tree that we push you.
We the society and the elders in it can only support a good cause, not a bad one. Hence, if you want our support, you should do good things with which all can publicly identify and support. Woforo Dua Pa A is an Adinkra symbol for this proverb.
3. Ti koro nko agyina
Twi orthography: Ti korɔ nkɔ agyina
Literally: One head (person) does not hold council.
One person discussing an issue with himself cannot be said to have held a meeting. We need a group of people to hold a meeting. This proverb is similar to the English one that says “two heads are better than one.”
The Adinkra symbol Kuronti ne Akwamu admonishes the involvement of the various arms of the state in decision-making because “Ti koro nko agyina,” to wit, “One person does not constitute a council.”
4. Abofra bo nnwa na ommo akyekyedee
Twi orthography: Abɔfra bɔ nwa na ɔmmɔ akyekyedeɛ
Literally: A child breaks a snail, not a tortoise.
A child breaks the shell of a snail and not that of a tortoise. The shell of a snail is easier to break than that of a tortoise. Thus, children should do things that pertain to children and not things that pertain to adults.
In Akan culture, it is a taboo for a child to challenge adults in any endeavour. Hence, children should take care when engaging with adults lest their actions be misunderstood.
5. Obanyansafoo yebu no be, yenka no asem
Twi orthography: Ɔbanyansafoɔ yɛbu no bɛ, yɛnka no asɛm
Literally: The wise is spoken to in proverbs, not plain language.
There seems to be great reluctance to being direct in Akan culture, especially in speech. It is not clear why this is so but in many instances where the uninitiated may not see the need, it is the preferred mode of address.
This proverb is also used to indicate that one is expected to learn from his circumstances and the experiences of others.
It is also used to mean that we don’t need to belabour a point for the wise to understand. A few words of exhortation should be fine. In that sense, it is similar to the English proverb, “A word to the wise is enough” and the Latin phrase, “Verbum sat sapienti est.”
6. Hu m’ani so ma me nti na atwe mmienu nam
Twi orthography: Hu m’ani so ma me nti na atwe mmienu nam
Literally: It is because of ‘blow the dust off my eyes’ that two antelopes walk together.
This proverbs is also sometimes rendered “Hwɛ me so mma minni bi nti na atwe mmienu nam,” which literally means, “It is because of ‘watch over me while I eat’ that two antelopes walk together.”
It is good to do things in a group. It is good to have a partner. The benefit of having a supporter with you is enough to see you through. This idea of collaboration rather than competition runs through a number of wise sayings in Twi and it is deeply engraved in the culture, creating a strong disincentive for independence and isolation.
7. Aboa bi beka wo a, na ofiri wo ntoma mu
Literally: If an animal will bite you, it will be from your cloth.
It is likely that the people who will harm you are those close to you. In fact, it is those who are closest to you who can hurt you the most because they know how best to do it.
This proverb can be used to counsel someone who has been hurt by a close associate, even a relative. In that case, the import of the proverb will be that the one who has been hurt should let things go since, after all, it is those who are close to him who could hurt him.
However, it could also be used to admonish one to be wary of his close associates because they wre the very ones who are likely to hurt him, rather than some supposed enemies.
8. Anomaa antu a, obua da
Twi orthography: Anomaa antu a, ɔbua da
Literally: If a bird does not fly, it goes to bed hungry.
You must take action if you want to make a living. It could also be understood as “Nothing ventured, nothing gained” for the bird takes a risk by flying, yet, it needs to do that before it can have any hope of getting food to eat.
Jerry John Rawlings, a former president of Ghana, once created humor by quoting this proverb as “Anoma anntu a, ogyina ho,” meaning “If a bird does not fly, it remains standing.”
9. Obi nnim oberempon ahyeasee
Twi orthography: Obi nnim ɔberempɔn ahyɛaseɛ
Literally: Nobody knows the beginning of a great man.
The beginnings of greatness are unpredictable. Hence, we should not despise small beginnings or dismiss people when they are starting and seem to be struggling.
10. Agya bi wu a, agya bi te ase
Twi orthography: Agya bi wu a, agya bi te ase
Literally: When one father dies, another father lives.
The raising of children is a communal activity in Akan societies. With such an arrangement, a child could have many fathers, where a father is an older male who takes some responsibility for raising the child. In such a situation, if one’s biological father dies or is absent, there are many others to individually or collectively play his role.
The proverb is also used when a substitute is found for something valuable or someone important.
The musician Nana Kwame Ampadu has a song in which he sings “Agya bi wu a agya bi te ase yɛde daadaa nwisiaa,” to wit, “When one father dies, another lives: that is used to deceive orphans.” It is a more cynical interpretation of this proverb which suggests that though there might be a general theoretical expectation for others to step in to father orphans, nobody actually gets around to doing it, leaving the orphans to fend for themselves. The orphan, therefore, sad and unfortunate as his situation might be, should not despair but strive to make it in spite of the odds.
11. Animguase mfata Okanni ba
Literally: Disgrace does not befit the child of an Akan.
It could also be interpreted as “Disgrace does not befit an Akan.” Further, it could also be interpreted as “Disgrace does not befit man,” where “Okanni ba” is just a substitute for mankind.
Honour is a very important virtue in Akan culture and all must be done to preserve it. Anything that could bring animguase (shame, disgrace) rather than animuonyam (glory, honour) should be avoided like the plague. In fact, there is a proverb, Feree ne animguasee dee fanyinam owuo, that says that it is better to die than to be ashamed and disgraced.
12. Obi nkyere akwadaa Nyame
Twi orthography: Obi nkyerɛ akwadaa Nyame
Literally: Nobody teaches a child God.
God is everywhere and we can know him through his creation which even children can see. Hence, even children don’t need anybody to point out that there is a creator (obooadee) who is the Supreme Being.
This is a pervasive Akan world view that is so strongly held that it is the rare Akan who does not believe in God. Saying that even children do not need anybody to tell them that God exists suggests that it is foolish for an adult to claim He doesn’t.
13. Agoro beso a, efiri anopa
Twi orthography: Agorɔ bɛsɔ a, efiri anɔpa
Literally: If the festival (or carnival or party) will be entertaining, it starts from the morning.
Just as we can tell how nice a party will be from its very beginning, we can tell how successful a venture will be from its beginning.
14. Kwaterekwa se obema wo ntoma a, tie ne din
Twi orthography: Kwaterekwa se ɔbɛma wo ntoma a, tie ne din
Literally: If a naked man promises you a cloth, listen to his name or, alternatively, if Mr. Stark-Naked says he will give you a cloth, listen to his name.
A man cannot give what he does not have. If the naked man had any clothes, he would wear them first before giving away his extras.
15. Obi akonnodee ne odompo nsono
Twi orthography: Obi akɔnnɔdeɛ ne odompo nsono
Literally: Someone’s delicacy is the intestines of an odompo.
Presumably, the odompo’s guts are widely considered undesirable, yet, that is what somebody enjoys eating. So we can’t condemn someone for his preference. This is similar to the English proverb “One man’s meat is another man’s poison” and perhaps “Beauty lies in the eyes of the beholder.”
16. Wamma wo yonko anntwa anko a, wonntwa nnuru
Literally: If you don’t let your friend cross and reach (his destination), you will also not cross and reach yours.
You must help your neighbour achieve his goals so you can also achieve yours. This could mean that if you help your friend achieve his goals, he will also help you achieve yours.
I have heard this proverb being quoted as “Se wamma wo yonko anntwo nkron a, wonntwa du,” meaning “If you don’t let your friend cut (or get) nine, you will not cut (or get) ten.” These two sayings sound so similar that you could even be misled about which one is correct. They also express the same idea. The latter is saying that you must help your friend achieve a lesser goal before you can achieve a greater goal.
17. Yesoma onyansofoo, enye anamontenten
Twi orthography: Yɛsoma onyansafoɔ, ɛnyɛ anamɔntenten
Literally: We send a wise person, not one with long legs.
The person with long legs may be able to reach his destination faster, but because there is more to communicating a message than just sending the words, it is better to send a wise person who might be slower.
18. Aboa a onni dua no, Nyame na opra ne ho
Literally: For the animal who does not have a tail, it is God who sweeps his body.
God helps the vulnerable. Even when someone is impoverished, he is not completely dejected because God cares for everybody.
19. Biribi ankoka papa a, anka papa annye kyerede
Twi orthography: Biribi ankɔka papa a, anka papa annye kyerɛdɛ
Literally: If something had not touched the papa (dried palm frond) it wouldn’t have made a sound.
There is a cause for every effect. You may complain about the dry frond is making noise but it would also complain that you disturbed it first. This is similar to “There is no smoke without fire.” “Kyerede” is an onomatopoeia for the sound dry leaves make when they are trampled upon.
20. Borofere a eye de na abaa da asee
Twi orthography: Borɔferɛ a ɛyɛ dɛ na abaa da aseɛ
Literally: It is the pawpaw (papaya) that is sweet that has a stick under it.
The papaya that bears sweet fruit has a stick under it because everybody who sees it wants to pluck its fruit and needs the stick to aid them.
This saying could be used to imply that the response or reaction to a thing is evidence of its characteristics. Just as the stick under the tree is evidence that its fruit is sweet, there will be evidence of whatever characteristics a thing has.
21. Praye, se woyi baako a na ebu: wokabomu a emmu
Twi orthography: Prayɛ, sɛ woyi baako a na ebu; wokabomu a emmu
Literally: When you remove one broomstick it breaks but when you put them together the do not break.
This is similar to the English proverb, “In unity lies strength.” This principle is so essential for maintaining a stable society when it is vulnerable to attacks from neighbouring tribes. Perhaps, that is where the understanding that it is important to stick together emanated from.
22. Nsateaa nyinaa nnye pe
Twi orthography: Nsateaa nyinaa nnyɛ pɛ
Literally: All fingers are not the same.
I crafted a poem to explain this proverb:
Some fingers are long—others are short
Some fingers are big—others are small
In the same way, people are not the same
Some are weak—others are strong
Some are rich—others are poor
Yet each one is capable of things others are not
So we’ve got to learn to appreciate them all
The spirit of “Nsateaa nyinaa nnye pe” is captured in part by the Adinkra symbol Mako which is derived from the proverb, “Mako nyinaa mpatu mmere,” to wit, “All peppers (on the same plant) do not ripen at the same time.”
23. Obi nnim a, obi kyere
Twi orthography: Obi nnim a, obi kyerɛ
Literally: If someone does not know, someone teaches.
There is no shame in not knowing. We should share knowledge to improve one another. Failure to do so results in a backward and ignorant society.
The Adinkra symbol Nea Onnim shares some aspects of the philosophical meaning of this proverb.
24. Abofra hunu ne nsa hohoro a one mpanyinfoo didi
Twi orthography: Abɔfra hunu ne nsa hohoro a ɔne mpanyinfoɔ didi
Literally: When a child learns how to wash his hands, he eats with adults.
Children are immature and need to learn a lot before they can be admitted to the table of men. This idea of knowing how to wash your hands is open to wide interpretation. In particular, it can be used to endorse underhanded practices such as bribery. I have heard the phrase “come and wash your hands” being used to mean come and perform the appropriate unsanctioned rites before even what you may be legitimately entitled to can be given to you or done for you.
25. Yewo wo to esie so a, wonkye tenten ye
Twi orthography: Yɛwo wo to esie so a, wonkyɛ tenten yɛ
Literally: If you are born unto a mound, it does not take you long to grow tall.
Early advantages in life tend to persist. For example, one born into a rich family is more likely to be rich even later in life than one born into a poor family.
26. Ayonkogoro nti na okoto annya tiri
Literally: It is because of friend-play that the crab does not have a head.
This proverb is sometimes rendered as “Ayonko dodoo nti na okoto annya tiri,” meaning it is because of many friends that the crab did not get (or does not have) a head. This proverb speaks to the disadvantages of having many friends. The belief is that a multitude of friends could lead you astray or distract you from worthy pursuits.
27. Wo nsa akyi beye wo de a ente se wo nsa yam
Literally: If you will find the back of your hand sweet, it is not as sweet at the palm of your hand.
You may enjoy life elsewhere but home is home. The palm of your hand is softer than the back of your hand. Hence, it is better to enjoy it than the back of your hand.
28. Etua wo yonko ho a etua dua mu
Literally: If it is in the body of your neighbour, it is in a tree.
Sometimes we are able to empathize with one another. However, it is more common for people not to genuinely care about others because they do not feel what they feel. This proverb is used when something that happened to one person happens to another person. When you experience the same thing another person experienced, you have a better appreciation for it and demand the sympathy you were unable to offer to your neighbour when he was in the same situation.
29. Obi fom kum a, yenfom nnwa
Literally: If someone kills by mistake, we do not dissect by mistake.
In Akan culture, it is a taboo to kill or eat some animals. If that is the case for an animal, then after someone kills it by mistake, we should not worsen the mistake by dissecting or eating that animal. In this sense, this proverb is similar to the English maxim, “Two wrongs do not make a right.”
30. Wohu se wo yonko abodwese rehye a na wasa nsuo asi wo dee ho
Literally: If you see your neighbour’s beard burning, fetch water by yours.
One is supposed to learn from the experiences and circumstances of others.
31. Tenten reto, tiatia reto; yerenom nsa na yerefa adwen
Twi orthography: Tenten retɔ, tiatia retɔ; yɛrenom nsa na yɛrefa adwen
Literally: The tall is buying, the short is buying; as we drink palmwine we deliberate (or make plans).
This proverb is often said as, “Tootoote tootoote, yerenom nsa na yerefa adwen” or “Tentonte tentonte, yerenom nsa na yerefa adwen.” Some jokingly say it that way to exploit the wordplay in the first part but most say it that way becasue the wrong version has become so common as to overshadow the correct one.
The proverb is in reference to gatherings in the public sqaure where friends would gather over drinks to deliberate on one matter or the other or just to hang out. Both the tall and the short buying drink means everyone is buying, making the wine-sipping a communal affair. Hence, the proverb connotes friendship and participation in the social life of the community–we can transact serious business while relaxing (over drinks).
The simultaneous participation in wine-sipping and deliberation suggests that even in light moments, we can gradually make progress on important issues.
32. Dua a enya wo a ebewo w’ani no, yetu asee; yensensene ano
Literally: One does not sharpen the stick that would like to pierce his eye. Instead, he uproots it.
This speaks to the attitude or practice of getting rid of potential dangers early, rather than encouraging them to grow.
33. Obaa to tuo a etwere barima dan mu
Twi orthograpy: Ɔbaa tɔ tuo a ɛtwere barima dan mu
Literally: When a woman buys a gun, it lies in a man’s room.
The idea here is that women should do what pertains to women and leave to men what pertains to them. In a period when guns were primarily used for hunting and for war, both of which were considered the domain of men, even if a woman bought a gun, it would most likely be used by a man.
Further, in the Akan marriage setting, the man is considered the head of the union and the cooperation of the woman is expected. Thus, even if the woman feels more capable than her husband in one area or another, she is expected to move with tact in the relationship.
Another (less popular) interpretation of this proverb describes the relationship between the owner of a thing and the user or operator of that thing. For example, even if one is wealthy enough to buy a piece of equipment or gadget, the one who operates it ends up having more say in how it is used because he has the know-how while the owner doesn’t.
34. Baanu so a emmia
Literally: When two carry, it does not hurt.
The load is lighter when two persons carry it—two are better than one.
35. Nyansapo wosane no badwemma
Literally: Wise knots are loosened (or untied) by wise men.
This could also be interpreted as “Knots tied by wise men are loosened by wise men.” Not anybody can handle any matter. Delicate matters require the attention of wise men to untangle.
This proverb is the motto of Kwame Nkrumah University of Science and Technology in Kumasi, Ghana.
36. Ahunu-bi-pen nti na aserewa regyegye ne ba agoro a na wayi n’ani ato nkyen
Literally: It is because of “I have seen some before” that when the aserewa is entertaining its young it looks away.
Ahunu-bi-pen is the state of having seen something before. It connotes learning by first-hand experience. This proverb says that the aserewa (a small bird) has had a bad experience by looking on while entertaining its young so it has decided not to do that again. It has decided to look away because of that experience.
37. Abaa a yede bo Takyi no yede bebo Baa
Literally: The stick that is used to hit Takyi is also used to hit Baa.
38. Yetu wo fo na wanntie a, woko Anteade
Literally: If you do not heed advice, you go to Anteade (the town for those who don’t heed advice)
39. Abe bi rebewu a na eso
Twi orthography: Abɛ bi rebewu a na ɛsɔ
Literally: It is when some palm trees are about to die that they give the best wine
40. Hwimhwim adee ko srosro
Literally: What comes easily goes easily.
41. Abofra a omma ne maame nna no, bentoa mpa ne to da
Literally: For the child who does not let his mother sleep, the enema will never depart from his bottom.
42. Nwansena nni hwee koraa oposa ne nsam
Literally: Even if the housefly does not have anything, it rubs its hands together.
43. Nea owo aka no pen no suro sonsono
Literally: The one who has been bitten by a snake before is afraid of a worm.
Though the worm is small and harmless compared with the large and harmful snake, the bitter experience one learns from a snake bite is enough to instill such caution that anything that looks like a snake is feared. This proverb is used when one takes extra precaution because of a previous experience and is similar to the Engish proverb “Once bitten, twice shy.”
44. Funtumfunafu ne denkyemfunafu, won afuru bo mu nanso woredidi a na woreko efiri se aduane de yete no wo menetwitwie mu
Twi orthography: Funtumfunafu ne dɛnkyɛmfunafu, wɔn afuru bo mu nanso woredidi a na wɔreko efiri sɛ aduane dɛ yɛte no wɔ menetwitwie mu
Literally: Funtumfunafu and dɛnkyemfunafu (two conjoined crocodiles) have their stomachs joined together yet when they are eating they fight because the sweetness of the food is felt as it passes through the throat.
This proverb has a famous Adinkra symbol associated with it.
45. Owuo atwedee, baakofoo mforo
Twi orthography: Owuo atwedeɛ, baakfoɔ mforo
Literally: Death’s ladder: It is not climbed by one person
This proverb expresses the inevitability of death for everyone. The implication is for everyone to be humble and live life so as to be considered worthy in the afterlife.
This proverb has an Adinkra symbol, Owuo Atwedee, a black ladder, often with four rungs, associated with it.
46. Efie biara mmaninsem wo mu
Twi orthography: Efie biara mmaninsɛm wɔ mu
Literally: In every house, there are those who cause trouble.
This proverb is often quoted wrongly as “Efie biara Mɛnsa wɔ mu.”
47. Obi abawuo tuatua obi aso
Literally: The death of someone’s child annoys another
While a bereaved parent may wail loudly to mourn his or her loss, an unconcerned observer who does not feel the loss may dismiss their wailing as mere noise-making.
This proverb captures the spirit of “He who feels it knows it” in that try as one may to sympathize with another’s bereavement, he may never truly appreciate the depth of grief of those closest to the tragedy.
This proverb is also used even in situations which don’t involve loss or bereavement. When there is a serious issue at stake but it is hard to convince others who might not feel directly threatened or affected by it to take action, a patron may invoke the proverb to express his despair at their indifference, though expected.
48. Nsuo a edo wo na eko w’ahina mu
Literally: It is the water (river) that loves you that enters your pot.
This may refer to water entering into a pot when one uses it to fetch water from a river or stream. Presumably, if the water does not love you it will not enter your pot.
In reference to lovers, this could mean that if someone loves you he would propose to you or that if someone loves you he will come to you or be involved in your affairs.
49. Wotena dufokyee so di borofre a, wo to fo, w’ano fo
Twi orthography: Wotena dufɔkyeɛ so di borɔfrɛ a, wo to fɔ, w’ano fɔ
Literally: If you sit on rotten wood to eat pawpaw (papaya), your bottom gets wet, your mouth gets wet.
The rotten wood is a comfortable place to sit and the pawpaw is a nice fruit to eat. Hence, this proverb concerns engaging in two pleasant activities but it reminds us that doing so comes at a cost–your bottom gets wet and your mouth also gets wet. Thus, things can’t be all rosy all the time. Too much comfort is bad and too much of any good thing could also be bad.
50. Dua kontonkyitonkyi na ema yehunu odwomfoo
Twi orthography: Dua kontonkyitonkyi na ema yɛhunu ɔdwomfoɔ
Literally: It is the severely crooked wood that reveals the (true) sculptor.
Any sculptor may be able to work with good wood but it would take an exceptional one to make something out of crooked and unworkable wood.
This proverb could be used by someone to explain the extent of his accomplishments, especially if he feels he began from a difficult place and had to overcome setbacks and disadvantages that others do not appreciate.
51. Ahwene pa nkasa
Twi orthography: Ahwene pa nkasa
Literally: Quality beads (or good beads) don’t talk (or make noise, or rattle)
The Twi word, “nkasa,” is the negation of “kasa” which translates to “speak” in English. In this context, to use “kasa” for an inanimate object is to say that it makes noise or it vibrates. When beads are made of quality materials, their density reduces how much they rattle when they knock against one another or when they are dropped on hard surfaces. This behavior is in contrast to what happens when the beads are made of cheap materials.
Thus, the idea behind this proverb is similar to the one behind the English maxim, “Empty barrels make the most noise.” Quality beads, that is good people, need not extol their own virtues as those are up to the discerning to discover. The flamboyant and cocky may charm but they are often neither more virtuous nor knowledgable than the modest.
The Twi translation of “Empty barrels make the most noise” is “Ankorɛ hunu na ɛyɛ dede.”
On the aspect of good people not needing to extol their virtues, there is a related Akan proverb, “Nkyene nkamfo ne ho,” which means, “Salt does not praise itself.”
52. Kwan tia ye musuo
Twi orthography: Kwan tia yɛ musuo
Literally: Shortcuts are evil
This is an admonition against seeking quick yet unscrupulous ways of achieving success or of obtaining things in general.
53. Obi nnom aduro mma yarefoo
Twi orthography: Obi nnom aduro mma yarefoɔ
Literally: Somebody (another person) doesn’t drink (or take) medicine for a sick person
This proverb may be used when somebody needs to take action to resolve a problem he is facing but is reluctant to do so. In such a situation, no matter how sympathetic others may be, nobody can help him because, if there is going to be any hope of recovery, it is the one who is sick who has to do the needful.
It may also be used when one has to face the consequences of his actions such as punishment for a crime. It is only fair and proper that the offender face the music himself.
54. Woto adubone a, ebi ka w’ano
Twi orthography: Woto adubɔne a, ebi ka w’ano
Literally: When you poison others, some touches your mouth; or, more literally, when you throw poison (literally, bad medicine), some touches your mouth
The Akan expression for poisoning a person or an animal is “to no aduro,” literally, “throw him (or it) poison (bad medicine).” Implicit in the verb “throw” is the idea that poisoning is done with the hand. That is, whether you pick the pellets up from their container or you pour the liquid from its bottle, you do it with your hand. But given our habit of snacking, touching our faces, shaking hands, and so on, it is not uncommon for this poison to accidentally end up in one’s mouth, hurting himself.
Thus, given how interconnected and interdependent we all are, we should be careful about embarking on vengeful quests or devising wicked schemes as they tend to have many unintended consequences, including hurting ourselves and our loved ones.
Note the similarity between this proverb and another in the Bible, quoted from the King James Version (KJV), the New Living Translation (NLT), and an Asante Twi version (ASWDC).
Proverbs 26:27 from the KJV, NLT, and ASWDC:
KJV: Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
NLT: If you set a trap for others, you will get caught in it yourself. If you roll a boulder down on others, it will crush you instead.
ASWDC: Deɛ ɔtu amena bɛhwe ɛno ara mu, na deɛ ɔmuni ɔboɔ no, ɛbɛsane aba ne so.
55. Dee oretwa sa no nnim se n’akyi akyea
Twi orthography: Deɛ ɔretwa sa no nnim sɛ n’akyi akyea
Literally: The one who is cutting a path does not know that his back is crooked. That is, the one who is paving a path does not know (or does not see) that it is crooked behind him.
The idea behind this proverb is that of someone using a machete to pave a path through a bush or thicket. Though such a person may intend paving a straight path as he moves forward, unless he takes deliberate steps to ensure that that is the case, he will most likely end up with a jagged path as he negotiates hardwood, shrubs, and grasses of uneven toughness. Others, however, be they those immediately behind him as he paves the path or those who use it later, are not oblivious to this crookedness.
The proverb may be used when one is offering a critique of another’s work or otherwise offering advice. To blunt the sharpness of the critique or to make the advice more palatable, the critic may employ this proverb to acknowledge his privileged position as a disinterested bystander or one with the benefit of hindsight while acknowledging the efforts of the one he is critiquing.
When offering an apology, this proverb may be used to acknowledge one’s flaws and missteps that may have offended the other party. The implication here would be that any offence that may have been caused could not have been intended as the actor was not aware of them. This usage is exemplified in Kojo Antwi’s song Kakayi where he uses this proverb to plead for forgiveness from his lover who is upset with him for no apparent reason. He sings,
Dee oretwa sa no nnim se n’akyi akyea
The one who is paving a path does not know that it is crooked behind him
Se maye wo bone bi a, ka kyere me ne mepa wo kyew
If I have offended you in any way, tell me and I will apologize
Mama no flowers nanso ose ompe
I have given her flowers but she says she doesn’t like them
Se maye wo bone bi a, ka kyere me ne mepa wo kyew
If I have offended you in any way, tell me and I will apologize
Appiah et al. also note in Bu Me Be that the proverb is an admonition to be careful when carrying out difficult tasks so as to get them right.