The end (west) wall of this side of the first room, like the wall opposite, has suffered damage. The damage to the lower picture register, however, does not lessen our full understanding to the content (see ). Damage to the bottom of the north wall section and northern side of the west wall has resulted in losing nearly half of the lower text band.
The west side again has the general form of header frieze, borders and text bands, thus leaving only description of the two picture registers and text bands to be discussed.
Again, above the scenes of both registers is a dark blue hieroglyph of the sky symbol contain white stars ().

With the exception of the first scene (starting at the entrance doorway), this register depicts Neferrenpet (and in the latter three cases, also Mutemwia) in adoration before various deities, all of whom are seated in shrines, each of which is of a similar yet individual design; in each scene a large table of offerings stands between the deceased and the shrine of the gods.

This first scene, in praise of the solar journey, extends the full length of the north wall on this side of the room.
It shows Neferrenpet standing in adoration, facing the setting of the sun in the west, at the other end of the scene. In front of him stands a large bouquet. He is separated from the rest of the scene by five columns of text, which continue over his head.
Beyond the text (and to the full height of the register) are five rows of offerings, beyond which are tens gods on two rows which represent the solar journey. At the end of the scene the sun (in the arms of a djed-pillar) is delivered into the arms of Nut, in the Western mountains ().

The scene of the adoration of Thoth and Ma'at has suffered damage, only the lower skirted legs of Neferrenpet remain. The canopy of the shrine, in which the gods stand, is supported by banded tent poles, which stand on the usual dais.
The ibis headed Thoth sits on a throne, while behind him stands Ma'at. Both hold an ankh (the symbol of life) in their right hand, Thoth holds a was-sceptre in his left and Ma'at hold up her right hand in a gesture of greeting.
The offering table stands on two yellow pillars between which stand a tightly bound bouquet.

In the adoration of Atum and Sekhmet scene, both Neferrenpet and his wife pay homage to the gods (). Both stand with hands raised in front of a large offering construction and the shrine. Neferrenpet has his writing material hanging over his right elbow, Mutemwia holds a sistrum in her right hand.
The shrine, with a canopy on tent poles, is similar to that of the previous scene scene. Atum sits on a slightly different throne, holding the ankh-sign and was-sceptre (as did Thoth), and he wears the pashent-crown. Behind him stands the lion-headed Sekhmet, right hand raised and in the lowered left she too carries an ankh-sign. On her head is a deep red sun-disk enveloped by a yellow snake.
The large offering is mounted on a single stand, on both sides of which are two round bodied, red vases, entwined with long lotus-stems.

In the scene of adoration of Ptah and Hathor Neferrenpet and Mutemwia stand with arms raised before another large offering and the gods. This time, between then stands a large bouquet. Hanging over Neferrenpet's right elbow is a golden pectoral.
The canopy of the shrine in this scene is supported by tall djed-pillars.
The blue skinned Ptah holds in his hands a composite was-sceptre, which includes a djed-pillar and ankh-sign; around his neck he wears a golden pectoral. Hathor, standing behind the seated Ptah, wears on her head a kalathos with cow's horns and surmounted by a red sun disk, whilst in her left hand she holds an ankh-sign.
In front of Ptah, but still inside the shrine, is a yellow pedestal on which stands a yellow jug and a skein of lotus blossoms.
The large offering, between the shrine and Neferrenpet, is supported on four pillars, from which hangs a colourful garland.

This scene, the adoration of Re-Harakhte and Ma'at, is situated on the south wall ().
The deceased couple stand in front of yet another large offering, but this time nothing is suspended from his elbow.
The offering is supported by four stands, between which are bouquets and suspended from both the stands and the offering are garlands.
The shrine of Re-Harakhte and Ma'at is different from the others. The canopy, this time has a uraeus frieze on top and is supported by pillars decorated with two coloured ladder-bands.
The falcon-headed Re-Harakhte is seated and holding a was-sceptre in his left hand, whilst in his right he holds the ankh-sign. Ma'at stand behind him, with her symbol (the feather of truth) on her head, the ankh-sign in her lowered left hand and her right hand raised.
Again, as in the previous scene, in front of them is a yellow pedestal on which stands a yellow jug and a skein of lotus blossoms.

An offering which the king gives for Amun, Re-Harakhte and Khepri, who are in the evening-barque, Atum, who lives in Ma'at, Ptah-Sokar the Lord the Ma'at, the king of the two lands, perfect of face, who created each skill and created the gods, who created the people and every countenance by means of his Ka's enlivenment.
Thoth, Lord of the words of the gods, the true scribe of the Ennead of gods, he who calculates the entire land :
May you grant : a voice offering of : bread and beer, cows and birds, beverages namely : wine and milk, materials and incense, oils, offerings and each fruits of the season, as well as all beautiful and pure things, on which a god lives.
For the Ka of the greatly praised of his god, with brave heart and wise advice, in whose plans nothing is either decreased nor added, the Osiris, scribe of the divine offering, scribe of the treasury of the house of Amun, Neferrenpet, justified, named Kenro, justified, the Lord of provisioning.

This is mainly taken up with the funeral procession, which occupies the second part of the north wall (the first part being the scene with the tree goddess) and all of the west wall. It ends with the procession having reached the tomb, on the south wall.
There is damage to the centre section of the west wall, which does detract a little from the beauty of the scene (), but it doesn't reduce our understanding of the content.

The scene of tree goddess comes from the "Book of the Dead", chapter 59, and is an excellent counter-balance for the scene on the opposite side of the entrance doorway (the scene of drinking at the pool).
The sycamore, out of which the tree goddess Nut appears, takes up the full height of the register, and is heavily laden with red fruit. The couple, Neferrenpet and Mutemwia, are seated in front of it, drinking from their cupped hands. The goddess holds a tray of offerings in her right hand and in her left she holds the libation vessel. Under the tree is a round bodied vessel and a basket with bread.

The scenes of funerary procession are sub-divided into two long scenes, up to the middle of the west wall, where they continue as a single register. The lower sub-divisions can however be considered as part of the upper scene, both on the north wall and again on the west.
The procession culminates before the tomb, with the scenes of the second part of the west wall and finally the south wall.

The north wall section of the procession contains (upper half) the coffin sledge pulled by two oxen, attended by nine dignitaries (lower half).
The coffin is actually positioned within a portable shrine, on a boat, which is itself on the sledge. Isis (at the rear) and Nephthys (at the front) stand at either end of the shrine, facing the mummy. A drover carrying a necked-vessel (no doubt, of refreshment) and a priest with an incense burner, walk between the sledge and the oxen.
The nine dignitaries below, according to the inscription, are colleagues of the deceased; all wear clothing befitting their social position. One of the dignitaries (not visible in the photo) turns to face the one following him.

Continuing on the west wall, up to the position of the damage,

the two sub-registers start (at upper right) with the hauling of the sledge containing the canopic chest. This again is on a boat, contained within a portable shrine, on top of which reclines the canine form of Anubis. Like the previous shrine it is protected by Isis and Nephthys.
This time it is hauled by six servants, three look forwards and the others look back towards the shrine. In front of them, more servants carry boxes, two each, suspended from yokes carried across their shoulders. Because of the damage, only four now survive, the original number may have been five.
Beneath the shrine, with its canopic chest, are a large group of mourners (), all turned facing against the direction of travel.
After the mourners, are five large stands with offerings, in front of each of them is a servant, and from the top of each stand is suspended a garland.

Finally the procession is before the tomb, with the register back to full height. The start of this scene is missing slightly because of the damage to the wall.
Several female mourners stand behind a lector priest, who in turn stands behind a priest of purification. Note that one of the mourners is crouching on the ground. In front of them all is a very large offering, placed on a mat on the ground, which the priest is anointing. In his hands, the lector priest holds a papyrus with very legible text, while under his left arm is wedged his writing material.
The text says: (1) Carrying out of the "Opening of the Mouth" [for the Osiris], (2) the scribe of the treasury of the Lord of the Two Lands, (3) Kenro, on the behalf of (4) the scribes […] the Lord of [the Two Lands], (5) Amun in (?)
On the other side of the large offering, at the end of the west wall, are three figures. They stand before the mummies of Neferrenpet and Mutemwia, who are at the other side of the corner.
Two of these are female mourners, one of which is kneeling. Standing behind them (wearing a panther skin of a priest) he holds the incense burner (in the shape of an arm) in his left hand and in his raised right hand he holds a libation vessel, which he holds towards the deceased couple.

The final scene, outside the tomb, occupies the whole west section of the south wall.
The mummies of the Neferrenpet and his wife stand on the ground and at their feet kneel two mourners. The deceased couple are surrounded by the wavy lines indicating the purifying libation of the priest from the west wall.
A stela () stands between the mummies and the actual tomb, however its text is badly damaged. At the top is an image of Neferrenpet paying homage before the throned Osiris, behind whom stands Isis. At the bottom is a scene of a priest making offerings to the deceased couple. The overall effect is, as normal (ignoring the minimal use of yellow and red), very monochromatic. It contains the usual offering formulae (in the form "An offering which the king gives for Osiris…").
The bottom row of text comprises several short vertical columns and says "The Osiris, scribe of the divine offering of the house of Amun, Kenro, justified, his wife, the Mistress of the house, Mutemwia, justified. Performed by the wab-priest of Amun, Nefersekheru, justified.", (could this be the Nefersekheru of TT296 ?).
The tomb is shown with a corniced and pillared facade, on top of which are two udjat-eyes flanking the emblems of the shen-ring, three ripples of water and a cup. On the top of the tomb is centred a pyramidion and either side is a reclining Anubis, each with a yellow flail.
Along the top of the tomb, under the cornice, is the text : Praise to Amun and Re-Harakhte, who lighten the Two Lands when he rises, on behalf of the Osiris, scribe of the treasury of the house of Amun, Kenro, justified.

For the Ka of the Osiris, scribe of the divine offering, scribe of the treasury of the house of Amun, Neferrenpet, justified, named Kenro, justified.
He says : "Oh great god's attendants, cleansing priests and everyone of the installation of Amun, who come behind (= in the retinue) of the funerary procession of the Osiris, scribe… the rest of the text is very damaged…

Located in the middle of the south wall of room A, the facade is set slightly forward from the wall itself by use of plaster-work, and frames the entrance passageway between the two rooms. The whole is design is executed in stucco relief.
Both vertical faces consist of two columns of hieroglyphic text on a yellow background, all four of which contain the usual offering formulae (in the form "An offering which the king gives for…"). From left to right, they are for : 1)  Isis, 2)  Osiris, 3)  Amun, Re-Harakhte and Atum, 4)  Ptah-Sokar.
The lintel (), again produced on a yellow background, consists of two scenes placed back to back, above which is a dark-blue sky symbol. The scenes are of Neferrenpet and Mutemwia paying homage before Osiris and Isis on the left, Re-Harakhte and Ma'at on the right (). The two gods are seated with the goddesses standing behind, the goddesses being separated from each other by a vertical line. Osiris holds, with both hands, three sceptres; Re-Harakhte holds a was-sceptre in his left and an ankh symbol in his right. Both goddesses hold an ankh symbol in their left hand.
In both cases the deceased couple stand in front of an offering table, with both arms raised.

The total ceiling area is surrounded by the striped border, typical of this tomb. This is then sub-divided into four design areas by yellow inscribed bands, one of which runs from the tomb entrance to the passageway to room B. Two others run east and west down the middle of the ceiling. These resulting areas are bordered by a coloured ladder-band.
Four individual geometric designs occupy the the quadrangles thus formed. The effect can be seen above the facade to the passageway to room B ().

The texts all refer to the wishes of the deceased, which in the central band includes '… to be able to leave and re-enter the underworld at his own discretion…', the east band '… to be transfigured, strong and justified…' and in the west band '… to be able to rise to the heavens like a bird…'. In all instances the deceased is named as Kenro.