They are in an overall composition with one scene ‘stacked’ above another. In each scene we find the couple, Pennut and Takha in the same attitude, Pennut raises one hand and waves a bouquet in the other, while Takha also raises a hand and shakes a Hathor sistrum in the other. Before the couple in each scene, a God is sitting on a cube shaped seat place on a bevelled platform in the form of the hieroglyph Maa. These Gods are:

Re-Khepri (west side, top, see the image to the right) ; the scene is bounded behind the couple with a long stem of papyrus surrounded by a convolvulaceae plant () ; here is on the subject.

Ptah-Sokar-Osiris (west side, bottom ) the scene is bounded by a pillar behind the couple.

Re-Horakhty (east side, top, ) ; the scene is bounded by a column of text behind the couple.

Osiris-Wennefer (east side, bottom ) ; he scene is bounded with an incomplete text column behind the couple.

Thus there are two solar gods above, and two chthonic gods below. All the gods are dressed in a shroud and their hands are holding the sceptre and the whip heqa nekhakha. Before each of the gods of the upper registers is a small table, supported by a single foot, on which there are some offerings, a libation vase and a lotus flower. Before the gods of the lower registers, there is a large open flower from which emerge the Four Sons of Horus.

Pennut kneels before the mountains of the West with both arms raised (). In the accompanying text, he implores Hathor, mistress of the western desert, great of magic, one that spreads the curse, so that she allows him access to the necropolis over which reigns Ptah Lord of Ro-Setau.
The chapel is shown among (you must understand it as one standing before it) the mountains of the West. There from it sprout many papyrus stems. The cow Hathor emerges halfway out from the mountain. She is accompanied by the hippopotamus goddess Ta-uret (= the Great; later, the Greeks named her Thueris), who is holding a baton. Unusually, next to her appears a scarab symbolizing the god Khepri ().
Thueris is the protectress of pregnant women, women in childbirth and recently delivered women who are breastfeeding. Osiris is regenerated and transformed in the body of Nut-Hathor to a young person, who will be born into the world under the auspices of Thueris, as Khepri, the sun reappearing on the eastern horizon each morning. This role of being born into the world as a part of transformation connects Thueris to Hathor as a protectress of the necropolis on the one hand and on the other as a cosmic goddess.

The text of the strip that separates the two registers reads: "May the king give an offering to Montu, Re, Khepri, Atum, Horakhty, Anubis at the head of the tent of the gods, Imiut lord of the necropolis, and the Great Gods of necropolis. so they give breath, myrrh and frankincense, wine, milk and all pure things for the Ka of the Osiris, the idenu, Pennut".

Behind the couple, there is a small building with a roof supported by pillars, in which sits Re-Horakhty (). Before him stand "Anubis, Lord of Ro-setau" and "Thot, master of the Ogdoad" that purify the deceased with water from a hes vase.

The couple appear in front of Re-Horakhty. Behind them advance son and nephews, all carrying a bouquet (, ).

We have already seen that it was to Osiris-Wennefer that the deceased and his wife gave tribute, which closes the long series of offerings to ancestors started on the wall; this type of composition is common in Ramesside tombs. Note the commentary that accompanies the offering to God: "For the Ka of the Osiris, the idenu, Pennut justified (and of) his wife, the mistress of the house, Takha" which shows that Pennut identifies himself with Osiris and is thus both the provider and the recipient of the offerings.

The donation of a statue and its maintenance, described on the south wall, are rewarded: Pennut receives gold for the honour, which the Viceroy gives him on behalf of Ramesses VI.
At left, Pharaoh commissions the "Royal Son of Kush", that is to say, the Viceroy of Nubia. Curiously, he is not named: "Words spoken by His Majesty concerning the King’s Son of Kush, 'Give these two silver cups and and anoint the idenu with ointments!" ; what the Viceroy replied : "He said, I will. See, this is a happy day for the whole country".

We find the Viceroy in the centre of the register, in the company of the "chief steward of the storehouse, Mery" before the statue of Ramesses VI; he made an offering of two silver cups and ointment. The Viceroy addresses Pennut: "May Amon-Re, king of the gods favour you. May Monthu, , the Lord of Armant favour you. May the Pharaoh’s Ka (Life-health-stability) your good lord favour you who caused the statue of Ramesses, son of Amon, the beloved Horus of Aniba, to be erected.
Give ear, O idenu to Amon in Karnak.
These things were spoken in the court of Pharaoh, (i.e.) (…) May the Ka of Pharaoh (l.h.s), your good lord, favour you, he who is satisfied with what you have done in the land of the Nubians and in the country of Ikati, (namely) bringing the captives before Pharaoh (hs), your good lord, in conjunction you have filled your obligations thousands of times. See, I give you these two silver cups; you will be anointed with ointments. Make sure to complete more tasks in the land of Pharaoh (l.h.s.) wherein you are".

And that is the Viceroy who, by delegation of Pharaoh gives the gold of honour to Pennut who is represented in the usual attitude of the recipient of this award (for the ceremony see ). Note that in each hand, Pennut holds a cup containing an ointment block. Pennut’s response is brief: "The idenu Pennut, said […] many things were given to me by Pharaoh l.h.s, my good Lord. May Re place each province and foreign countries under your sandals".
This is the only scene in the chapel where the name of Pennut is not accompanied by the epithet "Osiris", which is logical since the ceremony was for the living person, for whom it had been a major event. It is also the only scene where the face and hands of Pennut have been destroyed.

In three small scenes, Pennut, his wife Takha () and one of their daughters honour the ancestors. The place given to ancestor worship shows that belonging to a family whose members carry high titles, including the mayor of Aniba, played a role in the social rise of Pennut.

It is remarkable that in the genealogy of the deceased it is women who have a particular importance, while for his future life it is men who prevail: the son and nephews are in charge of worship and are found on the upper register of the wall north to the sun god, as we have seen.

The leftmost scene shows Pennut making a libation on an offering table in front of four seated couples who are shown on the north wall.

This opens in the centre of the north wall. The architrave over the entrance is preserved. One sees the solar boat in the centre and on each side, a baboon who greets the rising sun, and a fish (?). In this (and also the calotypes of Teynard) the two side posts, which have completely disappeared, included on each side of a representation of Pennut in adoration, surmounted by an offering formula addressed to Re-Horakhty and Khepri on the left and, to the right, Atum, Nut, as well as Osiris, Isis, Horus, Anubis and Nephthys.
The statues in the niche all represented three gods, not people. In the center is still recognisable a cow-headed goddess, Hathor of Aniba.