The passageway towards the second chamber is about 0.70m wide and in length. As already stated, it was so low that, after the original ceiling had been decorated, it was recut to add a few centimetres to the height. It has no decoration, neither on the uprights, nor on the lintel, nor on the passage walls themselves or its ceiling.
It leads into a small chamber about 2m square. A large part of the decoration has disappeared, including practically all of the ceiling, which is slightly arched. In the back (west) wall is a small niche and below it is a small opening. At the western end of the south wall is another opening. Both are connected to each other, creating a short underground passage, however this is such that it does not appear to be originally intended for burials.

These are treated together because of the continuity of the two registers into which they are divided, although the north end of the west wall includes the beginning of the single register of the north wall. Above the upper register, as in the previous chamber, the top of these three walls are decorated with a frieze.

In this chamber the frieze, which is not included on the north wall nor the north section of the east wall, has a rectangular pattern at the top and a large floral design below. It is as complicated as one might wish, although it is better to appreciate it by looking at the photo opposite as well as the drawing of Davies (see ) rather than trying to understand a description.

This starts at the south side of the entry, on the east wall, (see ) with a representation of the deceased and his wife (see ). Nakhtamon sits on a chair with a high backrest, which rests on a platform. He holds in one hand a sekhem-sceptre and a piece of folded material, whilst his other hand is stretched towards the offerings in front of him. His wife Kemenaa is seated on a stool, not located on the platform. In order for her to be positioned at the same height as her husband, the draftsman has placed on top of the stool a very thick cushion. Nakhtamon wears a long white pleated garment on his lower half leaving his chest naked, although he has a very broad necklace; his head is bold. She wears an ample pleated white dress, a broad necklace, a long hairstyle on top of which is the festive cone with an open lotus at the front. Neither of them wear anything on their feet, Kemenaa's feet rest on the platform.

In front of Nakhtamon and his wife, located on the south wall, are offerings being presented to them. The first offerings, of food, are accumulated in the space created between the two arms of the hieroglyphic sign Ka resting on a single pole base, which here forms a Ka-standard (see ). Thus the artist indicates that the food is destined for the deceased's spirit in the afterlife. Numerous studies have been dedicated to the Ka and the personality's other elements which are separated after the death, and which the funeral rituals must unite.

One could also propose that one of the functions of the Ka was to act as a transformer of energy. The ancient Egyptians didn't know the process of digestion, nor about nutriments. What they knew was that a person deprived of food would die. Therefore, there was in food a principle capable of entering into a man and maintaining his life. It was the immaterial Ka which played the role of converter and carrier of vital energy. Thus it was necessary on the earth and which somehow didn't disappear with death, but could continue to play its role in the beyond.

Behind these ka-offerings are crocks of wine and beer, which are placed on individual pedestals of white wood. To the right of these two sets of offerings is Amenabu, the son of the couple, who presents them to his parents (see ). He holds a large vessel in his hands, but there is no indication as to what he is doing with it. Behind him is an even larger pedestal, decorated with a floral garland, which sustains a vase (on the left) and a yellow amphora (on the right). A long straw comes from the top of the last vessel, bent almost at right-angles, and extends to the nape of Amenabu. On either side of these offerings are two large bouquets and also the top of one behind the pile, although not extending to the ground.

Two musicians come with the scene. The first is well preserved, picturing her playing a large harp. The second, who is almost erased (see ), is smaller and presumably younger, her nudity is only hidden by the lyre which she plays, and which is decorated with heads of gazelles. It is worth noting that her thighs are tattooed with two representations of the god Bes. Behind the two women was another son, Bakenptah, probably turned towards the right. Only his name has survived. The text indicates that these celebrations take place during the morning festival of Nehebkau.

The right-hand side of this south wall, already reduced by the small passage entry and the associated damage, has very little artistic detail (see and ). Here are located Nakhtamon, his wife Kemenaa, as well as their sons Amenabu and Bakenptah, making offering to the god Ptah, who is located just after the corner, on the west wall. The middle two of this group are now totally lost, except the tips of his wife's fingres. The top of the god's sceptre is recognisable as well as his cranial skullcap, also there still remains the lower part of his legs and the platform on which he stands. He was accompanied by Ma'at. The text, that which has survived, states: "[A ritual offering] to the ka of Ptah, lord of truth, king [of the Two Lands], fair of face, [……] [who created] men and the gods [……] [in] heaven and earth, lord of awe-inspiring terror (?) [……] for the ka of Nakhtamon".
The damage which has taken place on the west wall is so vast that hardly anything can be recognised (see ), although the frieze can still be seen. On the right is part of the scene of the tree goddess which occupies the north wall, which only has a single register (details are given below). On the west wall is a niche destined for a statue, possibly the one found in the courtyard, and below it is a second opening which connects with the one on the south wall, creating a short underground passageway, details of its original use are not known. As already stated it has no indication of use for burials.

Amenabu is found on the east wall, making an encensement and a libation of water for his parents, from whom he is separated by seven columns of text. This text extends across the rounded corner of the junction with the south wall (see ) : "The fourth month of germination season (Peret) , day four, the day of the festival of Bastet. Spend [a happy day?], 0 the Osiris, overseer of the altar, Nakhtamon, justified. Come thyself; come 0 soul of yours, in the form of your earthly existence. Come along with the souls of the blessed dead, in the following of [he who recon]ciles faces, lord of Hermopolis, that he may carry out your purification and give [you] offerings and delicacies. Receive what has been given to you and what the gods have placed in your mouth. Worship them in your [eternal] home, [0 Osiris], Nakhtamon".

On the other side of the columns of text, are found Nakhtamon and his wife seated in front of three enormous bouquets of onions surmounted by a shackle, prepared at the time of the festival of Sokar and that of Bastet.

A large sycamore-fig (Ficus Sycomorus), laden with figs, occupies the major part of the wall. It has been slashed, allowing latex to escape from the bark. These slashes form the shape of pink crescent moons on the bluish base of the tree (see ). From its trunk emerges the body of the goddess Nut who, leaning forwards, presents, on a bed of leaves, loaves of bread and figs to the deceased and his wife (see ). At the foot of the tree sits Amenabu, who also benefits from the goddess's generosity. This scene, which is a great private tomb classic, diverts from the vignette of chapter 59 of the Book of the Dead: "A spell to breathe air and have mastery over water in the underworld"; here water arrives directly into the mouth of the recipients in the form of a jet which originates from vase held by the goddess.

Nakhtamon and Kemenaa receive these gifts with recognition. Again the deceased is seated on a chair with a high backrest, his naked feet are on a footrest. His pleated garment is again very large, also with a pleated front-piece which the artist wanted to be very noticeable. His wife is again seated on a stool and again raised to a great degree by a large cushion, the size of her clothes are also ample. Under her long curly wig, she appears to have a round earing and ties at the end of the wig, which could be made of leather, linen or wicks of hairs. The wig is decorated with floral ribbons and has at its top the cone of ointment associated with three lotus flowers, one open and two being button-form.
Above the couple, besides their names, the text includes: "Words spoken by the sycamore: 'Great is he who knows the truth. See, I bear water for you on my arm. Give you to me wine, cool water and incense. See, I am giving to you in the place of truth, in the presence of the Ennead, the lords of the West.' ".

This carries a representation of Nakhtamon facing towards the exit of the tomb. He has a shaven skull and on his feet he wears sandals. Around his neck is the now common broad necklace and he is clothed in his usual long pleated kilt. In his left hand he clutches a long staff, whilst in the right hand, he tightly holds a piece of folded cloth and he also holds what appears to be a plant.
Making this image of him different, he has on top of his head a piece of folded cloth, with fringed ends, appearing to form the Gardiner hieroglyph V12 sS (d) . A similar piece of cloth has already been seen in the agricultural scene added at the very bottom of the west wall in the north wing of the first chamber. This image has been described in various ways : protection against the sun (Davies) ; symbol of justification (Meeks) ; a New Year gift (Liptay). The sS (d) , mentioned in the short, but obscure chapter 46 of the Book of the Dead, is placed on the deceased's head during mummification and helps to go up in the solar barque whilst protecting him from the devastating effects of the star. The only other known example is in the chapel of Panehesy, TT16: the deceased is in the country, supervising the farm-work (see ).

Above Nakhtamon is a text: "An invocatory offering to Osiris-Khentamentet (who is the head of the west, which means the dead) , lord of eternity, maker of eternity, Unnefer, lord of the living (the dead again become alive) , that he may grant entrance and exit in the necropolis, without my soul being excluded from the gates of the Duat. May he grant that I receive food which has been offered in the presence on the altar of the lords of eternity, that they may give the daily need to the ka of Nakhtamon, justified".