The southern and northern picture register sections of the west wall are separated by an Osiris niche and accompanying side statuary of an upright figure of Nefersekheru.
The top coloured ladder band (under the header frieze) extends, vertically, between the inner ends of the picture register areas and the area of the Nefersekheru statues, thus creating a defining end to these areas.
On both the south and north sections of the wall, the Nefersekheru statue niches do not reach to the bottom of the display areas, thus, in each case the scene next to the niche extends beneath it.

It should be noted that there is no separating narrow white band between the bottom of the upper picture register and the ladder band below it, nor between the top of the lower one and ladder band above it.
The Nefersekheru statue niche and the Isis-Hathor knot will be dealt with later, in conjunction with the Osiris niche.

The Osiris, scribe of the divine offerings of all the gods, deputy administrator of the treasury of the Lord of the Two Lands, Nefersekheru, justified.
He says:
"Greetings, Osiris, First of the West, Lord of Abydos, Great God, Lord the Land of the Dead, Lord of Forever, Ruler of Eternity, King of the underworld, Lord of the West, the Great one who is in Busiris, the uppermost mouth and Lord in the necropolis, with high duplicate-feather and sharpened horns.
The great leader of his brothers.
May it be granted, as promised, to come out before the Lords of the underworld, for the Ka of the scribe of the divine offerings of all the gods, Nefersekheru, justified, venerated in peace."

This register is divided into two scenes of adoration. It is has many areas of damage, both large and small, some of which are probably deliberate. There is also evidence that attempted restoration had been carried out in antiquity.
Compared with the other registers of this chamber, this one has only minimal photographic coverage, but a line drawing, based on the publication by Feucht, follows.

Adoration of Osiris

In the first scene, Nefersekheru, dressed in the usual animal skin as a sem-priest, is followed by his wife and his son. In front of him is Osiris enthroned in his shrine. Behind his throne, stands Isis with the headdress of Hathor.
The surrounding text is a 'Hymn to Osiris', which identifies all who participate in this scene. The three on the left are (from right to left) "scribe of the treasury of the Lord of the Two Lands, Nefersekheru, … his loved sister, the chantress of the Amun, Nefertiri, … his beloved son, the army-scribe of the Lord of the Two Lands, Amenemipet".
Nefersekheru holds a spouted jar in the hollow of his right hand and a fumigation arm in the flat of his left, in front of him stands a papyrus stem entwined with leaves. Behind him stands his wife with a similar papyrus-stem, which she holds in her lowered left hand and in which she also holds a menit necklace; her right hand she holds upwards in adoration. Finally, their son follows with a duck grasped in his left hand by the wings, together with a papyrus-stem, his right hand is held in adoration. The garments of all three are richly pleated.
The trio face Osiris in his shrine, which is framed on both sides by a double ladder band, another double band frames the top with the addition of a corniced roof, topped by an alternating uraeus and Ma'at feather frieze. In front and behind the shrine hangs an imiut-pelt, a spotted animal fur hanging from a pillar. The whole shrine stands on a corniced platform.
Behind Osiris stands Isis (almost totally destroyed by a large damaged area), but she is identified in the text in front of her. She wears the headdress of Hathor, the red sun-disk between cow-horns, and puts her yellow arm about the body of her brother-spouse.
The turquoise-green faced Osiris is wrapped in a white mummy garment and wears a broad ornate necklace and the atef-crown. In his now damaged hands, which once appeared from the mummy bandages, Osiris holds before himself the combination djed-ankh-was sceptre, from which only the uppermost two can now be recognised. Together with this, he also grasps the crook and flail. In front of him is what remains of an offering stand.
The background of the shrine is decorated by a red cloth or beaded-curtain, with a pattern of hexagons formed by white and black lines. A blossom garland hangs in the uppermost part, at shoulder height with the god.

Adoration of the Triad

In the second scene, Nefersekheru, stands alone in front of an offering construction, the other side of which is a another shrine, similar to that of the previous scene. A yellow pectoral, painted with red detail, hangs over his left elbow. The form of the deceased is greatly damaged, which extends over the face, upper body, waistline, almost down to the fringes of his kilt. However, from what remains, his garments were again pleated. The columns of text which surround him are again of a 'Hymn to Osiris'.
The shrine, at the far right of the wall, contains the divine family, Osiris, Isis and Horus (see ).

The seated Osiris wears the double-feathered crown with a red sun-disk and ram-horns. In his left hand he holds the crook and flail, whist in his right he hold an awet-sceptre.

Directly in front of Osiris, standing on the bright blue lotus blossom supported by a red stem, are five small mummiform characters, identified from the text as (from right to left), Amseti, Anubis, Hapy, Duamutef, Qebehsenuef. The inclusion of Anubis with the four children of Horus is unusual. remember that these are the descendants of Horus the elder and not of Horus-son-of-Isis (see the article: ). Behind the lotus blossom is an imiut.

Standing, facing Osiris, at the front of the shrine is a character in a white mummiform garment, red sash and yellow neck collar. The back of the head and shoulders are damaged, however the sign on the head of the mummy figure is recognisable and is confirmed by the inscription as the goddess Isis.
In same form as Isis, and facing her, behind Osiris, is their common son Horus. On his falcon-head he wears the atef-crown (yellow feathers flanking a white crown).

An offering which the king gives to Osiris, First of the West, the Lord of Eternity, Wennefer, Sovereign of Forever, millions of years spends he as his lifetime, greatest of the 5 gods, who emerged from Nut, head of the Ennead and the kingdom of the dead.
Ma'at is always before you.
I rejoice when I see your beauty.
Thoth brings to you your sister Isis, the protection of your limbs, your son Horus, Lord of what he has taken as property.
May he give offerings to the dead of bread and beer, cattle and fowl, cool water, milk and wine, and all good and pure things for the Ka of the scribe of the divine offerings of all gods, deputy administrator of the treasury of the Lord of the Two Lands, Nefersekheru, justified, in peace in the West.

This register has three scenes of offering before the deceased. The last scene extends under the upright statue of Nefersekheru, at the left side of the Osiris niche composition. Again the register is littered with damage, including damage to some faces.

Offering for the deceased

In this scene (see also ) a sem-priest offers fumigation and libation offerings before the deceased and three members of his family. The deceased and a woman, identified by the text as his daughter Heli, sit before a small offering table. Nefersekheru raises his left hand in greeting; in his right he holds a green sekhem-sceptre on his lap. Together with the scepter, he grasps a cloth, its ends down-fall over the long kilt.
Behind him, his daughter raises her right hand in greeting, the left lies about his shoulder. She fully occupies the position of her mother in the representation; without the inscription she would be mistaken for a wife of the deceased.
Behind the pair, two adult women crouch on their heels one above the other. The inscription before the uppermost (the other has no inscription) identifies her as "her daughter, chantress of Amun, Heretperi", thus they are the granddaughters of Nefersekheru.
Facing the group, on the other side of the offering, a sem-priest steps towards the seated pair. He wears a leopard skin about his shoulder which falls down over the long kilt. In the hollow of his raised left hand he holds a fumigation bowl, from which a flame rises. With his lowered right he pours a drink offering from a hes-vessel on to the offering table before him.

Lighting of the candle

This scene has no separation from the previous one. In it a second sem-priest stands with his back to the preceding sem-priest. Facing him, Nefersekheru and his wife Nefertiri sit facing him with their back to the Osiris niche. Nefersekheru holds a green sekhem-scepter in his right hand, his left rests on his lap and holds the long cloth. His wife puts her right arm about his shoulders and raises her left in greeting.
The priest holds two torches in his hands, he raises the right in order to ignite a large candle which stands on a shrine between two other torches. The large candle is wrapped with red ribbons.
An offering construction separates the couple from the candle alter, at the base of which stands an upright floral bouquet (see ).

Offerings for the deceased and harp playing

In this final scene the sem-priest strides with a fumigation arm and libation-vessel towards the seated deceased and a wife, who sit with their backs to the left-hand side of the Osiris niche composition.
Kneeling on the ground, between the priest and the offering table, is a blind harpist. At the top of the harp, the bridge is formed into a human head.
At his feet, a harpist is squatting on the ground, resting on his right knee with the other foot in front of him. His eye is reduced to a line, suggesting that he is blind. His harp has a golden body and a white bridge, for the tensioning pegs, which finishes in the form of a human head. The musician gently plucks the strings, and no doubt he sings at the same time one of these "songs of the harpist", expressing doubts about the destiny promised at the funeral (see and ).

Between the harpist and the couple is an offering construct. Two tall jugs are located either side of its supporting stand, the offerings are enveloped in the arms of a Ka sign (see ).

The couple hold up a hand in greeting. Above and behind the pair once stood their titles and names. Traces are found of Nefersekheru's name, but the text naming the wife has been over-painted and now contains the name of Nedjmaat-Mut, indicating probably that at the time of the correction, his first wife Nefertiri was dead ().
Under the chair of the female kneels an adult woman and behind her squat three men, under the statue niche of Nefersekheru. The female under the chair is named Nefertiri, probably after her mother. The sons are of the couple, but which wife? Presumably Nefertiri, as the wife's name was changed to Nedjmaat-Mut after the completion of the scene. Of the surviving text for the sons, the only useful remains are for the left-most, "… his son, the wab-priest…". Each son kneels before a small offering table and holds a lotus blossom to his nose.

This is situated approximately in the middle of the west wall, directly opposite the entrance passageway. It has on either side, also situated in a niche, standing statues of Nefersekheru, separated from the Osiris niche by an Isis-Hathor knot on the left side and a djed-pillar on the right.

Standing slightly proud of the main wall, the niche has the framework of a door. Although damaged in antiquity, it has been repaired/reconstructed in modern times. It has a pedestal at its base which was painted dark-blue with a frieze of black ankh-signs flanked by was-signs, above neb-baskets, (see opposite and ).
The framing was painted with four bands of text on a yellow background, two on each side, starting from the mid-point above the actual niche. These are badly damaged, particularly the beginnings, but were almost certainly of the usual offering formula to various gods (in the form "An offering which the king gives to…"). In the text of the left outer band, Nefersekheru is named "director of slaves". The pairs of text bands are bordered by a white band on the inside and outside, and finish in each case over the image of the seated deceased (see ).

The cornice

Above the door framework is a decorated cornice.

In the centre of the curve of the cornice are various symbols. This mid-field display is bordered on both sides by identical scenes of the adoration of the Hathor cow (see the damage in the ). Four slopes form the steep mountains of the west. The Hathor-cow looks forwards from them, wearing a sun-disk with cows horns and topped with a tall pair of feathers. She faces the deceased who kneels on one leg before an offering construction, with his hands raised in worship.
From the middle of the very top of the cornice begin two inscriptions, which then expand round the sides. These are again of the usual offering formula to various gods.

The statue

In the centre of the niche, stands a half-rounded mummiform figure, worked from the solid rock. The upper part of the niche background and upper body of the statue is completely missing, only the lower body in a white mummy garment has survived up to the waistline. The background, which extends from the ground up to the same height, is red with a design of interconnecting hexagons. The impression is that of a curtain of patterned material, decorated with oblong beads. From the ornamentation of the niche and the mummiform shape of the statue, the figure is clearly that of Osiris. The side walls of the niche had also been decorated, but these are largely destroyed (see for example).

Left of the niche

To the left of the actual Osiris niche is firstly the painted figure of a personified (as Hathor) Isis knot, then a recessed niche containing a standing half-rounded statue of the deceased. A vertical ladder band separates the Isis-Hathor knot from the niche of the deceased.

The Isis-Hathor knot stands on a blue-green pedestal border by a ladder band, which is internally decorated with four black groups of ankh-signs flanked by was-signs, above neb-baskets, similar to the on the right-hand side (which only contains three and a half groups). Although the personification is badly damaged, it is still recognisable as Hathor by her ears and headdress.

The Nefersekheru niche, the back of which was painted yellow-ochre, holds an image of the deceased in half-raised sculpture. There is slight damage to his face and arms (see ). They were nevertheless sufficient, in the eyes of ancient Egyptians, to undermine his identification by the gods, his senses and his capability for action.

Right of the niche

To the right of the actual Osiris niche is firstly the painted figure of a personified djed-pillar, then (as on the left) a recessed niche containing a standing half-rounded statue of the deceased. A vertical ladder band again separates the djed-pillar from the niche of the deceased.

The djed-pillar stands on a similar to that of the Isis knot, but this one only contains three and a half black groups of symbols. The djed-pillar has suffered damage, but all of its component parts are still recognisable. From the top of the pillar rises a headdress of two colourful feathers mounted on the turquoise-green horns of a ram, with the red sun-disc at the centre. At the side of the feathers are crowned uraei. These feathers are normally associated with the atef-crown of Osiris, which would have also included the white hedjet-crown. The crown in this form is known as the "swty" (meaning "the two feathers").

The Nefersekheru niche was once again painted with a background of yellow-ochre. Again, there is slight damage to his face and arms (see ).

The area of the header frieze dips considerably towards the northern end of the wall. It should also be noted that unlike the southern section of the west wall, there is a separating narrow white band between the bottom of the upper picture register and the ladder band below it, and between the top of the lower register and ladder band above it.

The Osiris, scribe of the divine offerings of all gods of Thebes, Deputy administrator of the treasury of the city, Nefersekheru, justified.
He says:
"Greetings to you, the gods, Lords of Ma'at, in whose hearts there is no wrong.
I have come to you, my arms full of Ma'at; there is no wrong in

This register is divided into two scenes. There are several small areas of damage, some of which are probably deliberate, particularly those to faces.

Adoration of Osiris

The first (leftmost) scene is of the adoration of Osiris, who is seated in his kiosk with his back to the Osiris niche, at the centre of the wall.
The deceased, accompanied by his wife Nedjmaat-Mut, faces the seated god. He stands with his arms raised, behind him his wife holds a sistrum and a papyrus stem in her raised left hand, in her lowered right she holds a menit necklace. Directly in front of them is an offering construction.
The text, in the three columns, separating them from the kiosk and extending above and behind them, is a 'Hymn to Osiris'.
The kiosk is a very ornate construction and richly decorated. Stretching across the rear wall is a red curtain, decorated with blue and white edged hexagons, which is bordered at its top with a blossom-garland (see ).
Inside it Osiris is seated on his throne, wearing the white mummy-garment of the god which is daubed with red drops. His atef-crown is fully coloured, instead of having the usual white centre section. He holds the crook and flail in his hands, across his chest.
Behind him stand Isis (foremost) and Nephthys (at the rear). In front of him grows the lotus blossom, on top of which are the four Sons of Horus. Behind the blossom the rod with the blue imiut-fetish grows from a pot (see ).
Before the face of the Osiris hovers a blue winged sun-disk surrounded by an uraeus. In its talons it holds an object similar to an ankh-sign towards the nose of the god.

Adoration of the solar cycle

The second (rightmost) scene another adoration scene, this time to the solar cycle.
The deceased stands with raised hands, facing in the opposite direction to the previous scene (see and ). The text, four columns in front of him and four above, is a 'Hymn to Re-Harakhte'.
The scene which he faces, which extends to the full height of the register, has for its background a valley, on both sides of which are four reddish sandy slopes.

In the centre of the scene stands the object of his adoration: a personified djed-pillar supports an ankh-sign, whose two arms hold up a sun-disk, which is held from above by two others of a with breasted chest (identified by the enclosed text as Nut) attached to a curved sky hieroglyph. In several tombs, Nut (in arched form, as found on the vaulted burial chamber ceiling of ) represents the sun's nocturnal journey, being swallowed at sun-set and being given birth to at sun-rise.
So, this central imagery shows Osiris's involvement (as a djed-pillar) in the solar cycle, the ankh-sign of life symbolising it's birth or rising; and Nut accepting the sun at it's setting, to start it's nocturnal journey. Thus, the imagery is the day-time part of the solar cycle. An eloquent and famous illustration of this major theological change is in the . The nocturnal fusion of the essence of the two gods is confirmed by this double text: "Osiris resides in Ra" (left) and "Ra resides in Osiris" (right). Elsewhere can also be found, and meaning the same thing: "Osiris is the Ba of Ra, and Ra is the Ba of Osiris".

On either side of the central motif are four figures, eight in total. At bottom left is the soul of Nefersekher, a ba-bird, (see ) u and bottom right the soul of Nedjmaat-Mut. Both have their arms raised in adoration and in front of each stands a fumigation pot. Above the deceased is a kneeling figure of the goddess Nephthys, and above his wife is the kneeling goddess Isis (see ). Finally, at the top are four baboons, always associated with the sunrise, arms raised in adoration. In the extreme top corners, above the curved dark blue sky symbol, are two udjat-eyes in very pale blue (see ).

At the right end of this register, separated by a column of text, are two smaller image fields, but which are still closely related with the solar cycle. In the uppermost field are representatives of the souls of Hierakonpolis and Buto, two standing and two kneeling, all in a posture of adoration. The two standing figures have humans heads, whilst the first kneeling one has the head of a falcon, the other has the head of a jackal (see ).
In the lower field kneels the deceased with his hands raised in adoration ().

An offering which the king gives to Osiris, the First of the westerners, the great god …… Isis, the great, the God's mother,
Hornedjheritef, Anubis, before the hall of the gods,
Imiut, Lord of the sacred land,
the Great Ennead, the small annead ….
So that they give: transfiguration in the heavens through Re, power on Earth through Geb,
An offerings to the dead for the transfiguration before the Lords of Eternity
A going out and coming in at the necropolis,
that he is not rejected at the two doors of the Duat,
For the Ka of the Osiris, scribe of the treasury, Nefersekheru, justified.

The lower register has suffered greatly due to the modern excavation of an entrance passageway into the neighbouring (see ).

This scene on the left is of worship to the tree-goddess who dispenses her benefits, and which continues under the niche of the statue of Nefersekheru. Three of his daughters and two of his sons are represented there (the one closest to the couple are named: ""His son, the scribe of the army, Amenemopet". Thus, these are Nefersekherus, Nedjemmaatmut, their respective Ba-birds, and five of their children who are in front of the tree-goddess.

The right edge of the image is missing, more than half of the tree and most of the small rectangular lake. The only remaining portion of the lake being below the ba-birds at the bottom of the remaining section of image. On the bank of the blue lake grows the sycamore tree of the tree-goddess, which serves as the body to the goddess. She bends towards the couple, holding in the left hand a tray with offerings, and in the right, a gold libation vase from which water streams in bluish lines, onto the couple and the children (see ). The family members collect the beneficial water in their cupped hands, and lift it to their lips. Nefersekheru has one knee on the ground, as also do his sons, his wife and his daughters. Their wigs are created with a composition of colour which aren't found elsewhere. Note should be made of the absence of the ointment cone in this non-festive context.

The right part of the wall, destroyed, included, in the right upper corner, a scene with the seated couple, turned toward the niche. Only the end of the text (- Mut) is now visible (see image opposite).

After the scene of the tree-goddess, the register is greatly damaged by the modern breakthrough leading to TT295, the 18th dynasty tomb lying behind it. The only remains of the right-hand scene are at the extreme upper right corner, containing the head and a part of the upper body of the deceased's wife. From the proportions which still exist, she must have been seated. She looks towards the Osiris niche. From the inscription surrounding her, only the end (-Mut) of her name remains.