The shrine, located at the head of the longitudinal chamber, is 5.12m long, 2.60m wide and 2.54m high, and its floor level is 3 cm above that of the previous chamber. Its surfaces are covered with mud plaster. The entry, which is 2m wide and 2.50m high, was originally narrower and lower, then being about 1.4m wide and 2.2m high. It had a lintel and two doorposts. Much of the original decoration of the shrine, as elsewhere, has now disappeared. Occupying the whole of the rear or western wall is a statuary group set in a niche formed by the narrowing of the shrine by about 10 cm on each side. The group is approached by two steps, the lower 28 cm high and the upper, 37 cm. In front of the steps there is a small oblong pit dug into the floor (length 40 cm, width 34 cm, depth 16 cm). This might have originally served for libations.
The following descriptions of the shrine begin with the eastern (or entry) wall, and then proceed clockwise by moving to the left, thus through the south, west and finally the northern walls of the shrine.

On either side of the entrance doorway only fragments of decoration have survived. Decoration on the lintel has been totally lost except for traces of a border, which extends around the whole chamber.

The wall to the left of the entry is pierced by a low opening to a secondary passage leading to the main underground complex. Above the entranceway to this passage there are two small scenes of adoration. To the right of it, i.e. to the west, there is a larger scene that fills most of the height of the wall.

On the left-hand side of the scene, Amenemope is represented with shaven head, standing and facing to the right. He is dressed in priest's costume, with the leopard skin. He is wearing two necklaces, of which one is very large. His arms are raised in worship. In front of him is a text in four columns, being an abridged version of chapter 117 of the Book of the Dead: "Taking the road in Rosetau, by the priest of Amon, Amenemope, he says: 'The road is before me, to Rosetau […]. I have come that I may establish for him (Osiris) things in Abydos. Open for me the road in Rosetau that I may pacify the suffering of Osiris. I am the one who vindicated Osiris against his enemies, may I be vindicated.' ".

The right-hand side of the same scene could be almost superimposed on the other. However, the image this time is slightly longer, and the deceased is wearing a wig that extends down to his shoulders. The text consists of seven fragmentary columns: "The Osiris, father of the god, pure of hands, […], Amenemope. He says: '[…] netherworld, his horizon […] the plummet of the balance […] I have given bread to the hungry, water to the thirsty, clothing to the naked, I have listened to the one in need, being given to me by the god (s?), by the father of the god, pure of hands, the priest of Amon-Re, king of the gods […]' ".

An opening, carved in the south wall of the shrine, looks into a small chamber, the walls and ceiling of which are covered with a fine pastel-coloured plaster creating a smooth finish. At the southern or end wall of this small chamber a curved passage begins. This joins onto the main funeral corridor in the Amenemope tomb, at a point 2.68m from where this corridor has its origins in the longitudinal chamber. (The small chamber and connecting side passage are coloured green on the plan).
The small chamber and passage together measure 4.65m in length, and have a height that varies between 1.50m and 1.35m. The purpose of this separate communicating link was to provide access to the funerary chambers, and enable funerary rites to be practised there. This would have been necessary because entry to the main funeral corridor from the longitudinal chamber would been sealed off following the funeral ceremony.

This next scene lies to the right of the one above the entry to the small side chamber, just described. It is impossible to be certain what this scene is about. It appears to include a mummiform figure, the union of Osiris and Re in the netherworld. On the right there are two registers. In the upper one, a divinity has the body of woman and the head of cow, the head surmounted by a pair of horns enclosing a solar disk. The woman is wearing the customary sheath dress, and almost certainly represents Isis. In the lower register is Horus with the head of a falcon (see ). This section of the wall is edged at the top with an inscription written in a single row of large hieroglyphs: "Entering the cavern by the Osiris of the lords of eternity, the father of the god, beloved of the god, master of the secrets in the sky and the land, the priest of Amon, Amenemope, justified, in order to see the gods who are in it.".

The western end of the shrine, as already stated, includes a niche formed by the narrowing of the chamber by about 10 cm on each side. In the niche, and dominating the chamber, are statues, with majestic effect as intended by the designers. The walls forming the sides of the niche to the north and south are also decorated with imagery.

The statuary group in the niche consists of three male figures seated next to each other on a bench, which extends across the full width. The composition is of the same order of size as the statues found in the transverse chamber.
The central figure represents a mummiform Osiris, identified by vertical texts on either side him. These read on one side: "Osiris Wennefer, the great god, ruler of eternity" on one side and as "Osiris-Sokar, lord of Shetyt" on the other. Osiris is wearing the atef-crown and probably once held the crook and flail in his hands, which are crossed over his chest. He is flanked on either side by Amenemope, whose images are no less imposing than his, each being only 20 cm smaller. They, too, are identified by texts above them, on the rear wall. For the figure on the left, the text above and vertically down the left side reads: "The Osiris, the priest of Amon-Re, King of the Gods, Amenemope, justified, the son of the priest of Amon, Tjanefer, justified".or the figure on the right, the text above him and vertically down the right side reads: "The Osiris, the priest of Amon-Re, king of the Gods, Amenemope, justified, who the brought into the world the chief of the musical troupe of Amon, Nefertary, justified.".
In the left and right corners of the wall areas framed by the inscriptions there are traces of painted decoration. On the right of the right-hand statue there was an image of the goddess Nut; and on the left of the other figure there was the image of another less certain goddess. Owing to the poor quality of the stone, the facial features of the three figures have been lost, but the atef-crown of Osiris, and the wig of Amenemope, the deceased, can still be recognised.

Only the upper portion of the north side wall is preserved. It shows a male kneeling figure turned towards the left. He is paying homage to a seated divinity. This portrayal of a god — with a human body and head of a ram — is associated with Amon. Here the god is shown wearing the atef-crown with a uraeus at the front, and holding across his chest the Osiris crook and flail. The accompanying inscription identifies him as "Amon-Re-Horakhty".

On the south side wall, parts of two registers have survived. The right-hand side of the upper register includes a male divinity with the head of a falcon, seated on a low-backed chair. He is wearing the atef-crown (without the uraeus), and a mummiform shroud. In his hands he is holding the crook and flail. He is a representation of "Re-Horakhty, the great god, lord of the sky […]". In front of him are traces of a kneeling figure and a table of offerings.
In the lower register there is another figure, who is also kneeling. He has a shaven head, hands raised in worship, and an accompanying text that reads: "His son, his beloved, the divine father, […] the high priest of Mut, Lady of Isheru".

The northern side of the shrine is entirely occupied by a single scene. This shows Amenemope, on the right-hand side, greeting Osiris, dominating the central portion.

This special representation of Osiris is well known in religious iconographic collections of the 21st and 22nd dynasties. However, as can be seen from this tomb, its origins are much earlier. It was not, as speculated, created in the 21st dynasty, as this tomb dates from the 20th dynasty. An example dating from the 22nd dynasty is found in the tomb of Osorkon II, in Tanis (as seen ).
The composition incorporates the characteristic canopy under which Osiris is seated, the group of divinities who accompany him, and the huge serpent that rears up protectively in front of him. Collectively these have given rise to the designation "Osiris and the Great Serpent" for this scene.

The accompanying text, which includes excerpts from chapters 146 and 147 of the Book of the Dead (including excerpts from chapter 146, whose existence was not known before the 21st dynasty) includes twelve columns in front of, and above, Amenemope: "The Osiris, the greatly praised one of the Lords of the Sacred Land (= the necropolis) , Divine Father, pure of hands, Greatest of the Seers of Re in Thebes, first prophet of Mut, lady of Isheru, prophet of Amon, king of the gods, Amenemope, [justified].
He says: 'I am one who is clothed in the protection (?) who has gone forth from the great one, who is enfolded in it'.
The Osiris, [priest of Amon-Re, king of the gods, ] Amenemope, justified.
He says: 'Open [the ways] in Rosetau [for me]; I have [come] having relieved the pain of Osiris. I have come [today to the gate of the netherworld of Osiris (?)]. Make [way for me;] I am Horus, the protector of his father, the son of Osiris, Wennefer, the son of Geb, whom Nut bore. I will cause that the gods are on their thrones. I have come […] dues, I being laden with […] for the gods. There is no sin of mine; my great abomination is untruth'.
[The Osiris, priest of Amon, king of the gods, ] father of the god, pure of hands, greatest of the seers of Re in Thebes […], high priest of Mut the great, Lady of Isheru, mistress of the gods, the priest of Amon-Re, king of the gods, Amenemope, justified, son of [the priest of] Amon Tjanefer, justified, engendered by the chief [of the musical troupe] of Amon, Nefertary."
In this scene the deceased, Amenemope, becomes identified with Horus. The fact that Horus helped his father Osiris justifies Amenemope’s being introduced to Osiris here.

A banner of text runs across the top of the scene, which confirms that it is Amenemope who is approaching the intimate sanctuary of Osiris: "Entering the great hall of the throne by the Osiris, father of the god, beloved of the god, the one privy to the secrets of the heavens, the land and the netherworld. The greatest of the Seers of Re in Thebes, the priest of Amon, Amenemope, justified, in order to see the gods who are in it".

The whole scene is dominated by a large representation of Osiris, wearing the atef-crown, and carrying the crook and flail. He is seated on a low-backed chair, which rests on a pedestal in the form of a neb-basket, corresponding to the neb sign (= master, superior, lord). This in turn rests on a double stairway, which represents the primaeval hill.
In front of Osiris are four columns of text: "Osiris, foremost of the West, Wennefer, ruler of the living, lord of neheh-eternity, who spends djet-eternity, who traverses millions in his lifetime, lofty of feathers, lord of the atef-crown, having taken the rulership, the great god who is in Rosetau".
In front of the legs of Osiris, their arms raised in worship, are: "Thoth, the great god, who is in front of his face" and "Horus, protector of his father, who is in front of his face".

Just to the right of the serpent is a partially preserved standing image of a guardian, facing to the right, who is holding a knife. He is identified by a column of text overhead, which reads: "She who embraces the divine falcon". This figure is guarding the door of the hall alluded to in the text banner mentioned above.

Standing behind Osiris are five deities on two registers, four in the upper and one in the lower. In the top are found, from right to left, "Ma'at, the daughter of Re, before him, mistress of the sky, who has a place in the barque of millions (= the solar barque) , who is on the forehead of her father, Re (= the uraeus) ". Then comes an anthropomorphous divinity, Heka, the personification of magic: "Heka, the [great god]". The third, with the head of a snake, represents: "Nehebkau, the great god, master of the djet-eternity". Finally comes "Isis the Great, the mother of the god, lady of the sky, mistress of the gods". The god below, with the head of a ram, is identified as "Shai" who could be put in parallel with the Devourer who waits for the deceased's judgement at the foot of the balance (the final destiny of those who fail). All these divinities are presented together with Osiris in this vignette, which comes from chapter 125 of the Book of the Dead.

The whole scene can be interpreted as the ultimate stage for Amenemope, the deceased, in his journey to reach the place of Osiris in the beyond, and to settle down with him there. This idea is further reinforced by the statuary group in the shrine, where Amenemope is found seated not only at the right hand of the god, but also at his left.

TT148 has numerous funerary chambers. Six of these are in in south funerary complex. These chambers contained at least two sandstone sarcophaguses and three that were made from granite.
Tomb TT148 is an example of the extension of use of tombs around this time by their owners (in this case Amenemope) and their descendants. As is evident in this particular tomb, when there were subsequent family funerals, these required that additional burial chambers be prepared although they had not been provided for in the initial plan. That is, a Theban tomb served not only for the one who was responsible for it being made, but also for the whole lineage (Dorman).

It begins at the west end of the south wall of the longitudinal chamber (or ‘long hall’ in the plan above). The passage is about 2.00m square at this opening. It descends for 31.65m downwards, heading towards the main burial chamber. At around 18m from the entrance the direction of the corridor changes, heading first westwards then curving back in a northerly direction by nearly 180°, so providing access to the main burial chamber. Four secondary chambers are accessed from the corridor before the main burial chamber is reached. A fifth secondary chamber is accessed from the main burial chamber itself (making six burial chambers altogether).

The first chamber was probably added in hindsight, opening up in the east wall 6.15m the entry. It measures 3.40m long x 2.90m wide x 2.45m high. In it is a rose granite sarcophagus. Next to this the remains of a fire were found; heat from the fire may have been used, presumably by tomb robbers, to shatter the lid.

 Chamber 2 :The second side chamber also opens up in the east wall, 8.90m further on from the previous chamber. It measures 3.06m long x 1.92m wide x 2.04m high. No sarcophagus was found in it.

 Chamber 3 : The third side chamber also opens up from the east wall, 1.85m to the right of the last. It also gives the impression of not having been part of the original plan. It measures 2.68m long x 1.89m wide x 1.59m high. It actually has two floor levels, a sandstone sarcophagus being located in the lower area. Owing to the presence of the burial pit, dug into the corridor floor just outside, its entry appears smaller than the others, even somewhat resembling a window because of the raised bottom edge.

 Burial pit : The burial pit takes up the whole of the floor area of the corridor outside the opening to chamber 3. It contains the remains of the base of a pink granite sarcophagus. It seems likely that it had not been dug until after the large sarcophagus of the main chamber has been put into place.

 Chamber 4 : The fourth secondary chamber opens up to the south-west, about 2.30m after the bend in the passage. It measures 2.35m long x 1.75m wide x 1.66m high. It does not contain a sarcophagus. This, too, is almost certainly a later addition to the complex, and not part of the original plan. The area intended to receive a sarcophagus being at lower level than the rest of the floor level suggests a construction date later in the 20th dynasty.

 Antechamber to the main burial chamber:Before the main burial chamber is reached there is an antechamber. This occurs 2.30m after chamber 4. It provides the access to the main burial chamber. It takes up a widened area where the floor level suddenly steeply descends at an angle of approximately 45º. The effect of this is to create two horizontal ledges, one on either side, each 4.35m long and 0.54 to 0.80m wide.

 Main burial chamber : Finally the main burial chamber is reached. It is some 8.15m below the level of the entrance to the corridor in the longitudinal chamber. This chamber, which is 2.89m high, has an irregular shape, measuring between 3.52 and 3.65m in width, and 3.00 and 4.27m in length.
A wedge-shaped recess, 1.25m long, has been carved into the north wall, 0.86m above the floor level. The floor, which is flat, is set about 1.5m below the end of the entry descent from the antechamber (see ). Along the west wall of the chamber, the floor has been lowered by 10 cm in order to accommodate two sarcophaguses. The one currently located there, in sandstone, is not the original, which was moved by Lord Belmore and abandoned in the longitudinal chamber as previously described. The amount of vacant space still remaining in this lowered floor area suggests that the missing sarcophagus would have been bigger than the one presently in place.

 Subsidiary chamber :There is a subsidiary chamber, 3.30m long x 1.90m wide x 1.56m high, opening off the east wall of the main chamber. The level of its ceiling is almost the same as the floor of the descent from the antechamber, while the level of its floor is slightly lower than that of the main chamber. This burial chamber was probably intended for Amenemope’s second wife, Tamit.

In the longitudinal chamber, opposite the entrance to the corridor forming part of the main burial complex just described, there is a northern funerary corridor. Evidently this northern corridor was made after the decoration of the longitudinal chamber had been completed, because its construction has cut through and destroyed some of that artistic work.
The corridor is 8m long and 1.90m high at the highest point. There is a gentle descent, first northerly, then to the westward. The corridor ends in a rectangular space, at the end of which a stone bench has been cut, about 76 cm above the floor and 1.15–2.00m deep.

The following point is worth noting about this funerary complex of Amenemope: although Tjanefer, his father, has his own tomb, many ushabtis and fragments of other objects have been found here bearing Tjanefer’s name. This might be connected with the plundering of the tomb of Tjanefer, in year 13 of the reign of Ramesses IX Neferkare, mentioned in the papyrus BM 10054: "We […] went to the tomb of Tjanefer who was third prophet of Amon. We opened it and we brought out his inner coffin, and we took his mummy and left it there in a corner of his tomb. We took his inner coffins to this boat, along with the rest, to the island of Amenope. We set fire to them in the night and we made away with the gold which we found on them."
It is quite possible that the descendants of these prestigious forebears decided to unite their funerary remains in a single place. There were several advantageous reasons for doing this:
—Amenemope had already made many members of the family depicted in his tomb;
—under Ramesses IX, the position of ‘Prophet of Amon’ (held by both Tjanefer and Amenemope) was still in the family of Ramsesnakht, to which Amenemope was connected
—one hypotheses has it that Ramsesnakht himself had been buried here;
—and it is possible that these powerful figures had an interest in the security of the mummies of their forebears, in a period when the practice of tomb plunder had become widespread.