Badumedi ba Molaetsa bare Moena Branham ha aka a bua ka temana tse itseng. Badula feela ba bua ka dikhoutu tsa bona tsa lemo tse 50 kapa haesale a eshwa Moena Branham, ka tsela ejwalo sena setshwana le mekgatlo emeng. Sena sebonahatsa ho hloka oli ka hare ho dilampi. Hantle ntle eba barweysana barobetseng. Dipalo tse bontshitsweng theiboleng ya 3 di bontsha ka moo phaello e kgonahalang e ka bang ka teng moo ho sebediswang bonyane dijothollo tse pedi feela. Bongata bo sebediswang tshebetsong ya masimo bo thusa motho ho hlahisa hloho lehlakoreng la ditjhelete, haholoholo nakong eo diporeisi di weleng. Sopho ea Khoho ... ho tla ba le nako ea ho etsa boipiletso boemong bo botle. Hona joale, ke thabela libōpuoa tsena, e le hore ba se ke ba hōla 'me ha ke hlokomele ho fihlela ke nketsetse ntate-moholo. There are authors who employ irony successfully. Those authors or composers, in the Sepedi hymns particularly, use techniques similar to those of Serote. By means of irony he makes sure that there is equilibrium in life because he rectifies what is wrong or affirms what is right as regards life's problems by way of encouraging people/Christians, and by saying that those problems mock death. The irony that was used by Serote, according to Van Corp (1980:84-85), stems from the language he deploys, because it aims at the person who behaves as if she or he is not sure of the real truth; she acts according to her belief, as such things have not yet befallen her: she is waiting with the hope that they are going to end up happening to her felicitously, only when he/she does good. Therefore, to undergo Baptism offers a clear example of the theme of this hymn composed by Serote, which is: The life that comes after death will continue nonstop, because death will no longer be part of the new life.