[5] Ancient Nubia ruling families have been said to feature strong matriarchal inclinations, a characteristic described as indisputable in the case of the 17th Dynasty.

[6]: 66–69 [7]: 135 A donation stela from Karnak records how king Ahmose purchased the office of Second Prophet of Amun and endowed the position with land, goods and administrators.

A vase fragment found in KV20 was inscribed with the double cartouche of king Tuthmose I and Ahmose-Nefertari and the epithet indicates the queen was alive.

The text mentions that "the divine consort Ahmose-Nefertari, justified with the great god lord of the West, flew to heaven".

Helck proposed that the annual cult holiday (II Shemu 14) dedicated to Ahmose-Nefertari at Deir el-Medina may have commemorated the day of her death.

[18]: 17 [7]: 31 [19]: 331–332, 341  The same authors bring attention to the presence of the same trait in Ahmose-Nefertari's grandmother Tetisheri, suggesting that it is genetically determined and inherited.

Harris and Wente add that dental-alveolar prognathism is a common trait in both ancient and current Nubians at the time of their writing.

[20]: 229 In April 2021 Ahmose-Nefertari's mummy was moved to National Museum of Egyptian Civilization along with those of 3 other queens and 18 kings in an event termed the Pharaohs' Golden Parade.

[21] In the Theban region – and especially in the village of Deir el-Medina – Ahmose-Nefertari is mentioned or depicted in at least 50 private tombs and on a large number of objects which are datable from the reign of Thutmose III to the end of the 20th Dynasty.

[24]: 74–5  As observed by Gardiner, in some instances Ahmose-Nefertari's skin is blue,[26] a popular color symbolizing fertility, birth, rebirth and life and usually used to depict water and the heavens.

[24]: 11–12, 23, 74–5 [1]: 125  Barbara Lesko wrote in 1996 that Ahmose-Nefertari was "sometimes portrayed by later generations as having been black, although her coffin portrait gives her the typical light yellow skin of women.

"[28] Highlighting Ahmose-Nefertari and her son's deification as patrons of Deir el-Medina as well her worship as 'Mistress of the Sky', 'Lady of the West' and goddess of resurrection, Joyce Tyldesley indicates in 2006 that frequently in this setting she was depicted with black skin which symbolizes "fertility and rebirth rather than decay".

[5] In 2003, Betsy Bryan wrote in The Oxford History of Ancient Egypt that "the factors linking Amenhotep I and his mother with the necropolis region, with deified rulers, and with rejuvenation generally was visually transmitted by representations of the pair with black or blue skin – both colours of resurrection.

"[30] In 2004 Aidan Dodson and Dyan Hilton recognized in a later depiction of the queen, "the black skin of a deity of resurrection" in connection to her role as a patron goddess of the Theban necropolis.

[31]: 78–9  In 2014, Margaret Bunson wrote that "the unusual depictions of Ahmose-Nefertari in blue-black tones of deification reflect her status and cult.

"[32] In a wooden votive statue of Ahmose-Nefertari, currently in the Louvre museum, her skin was painted red,[33] a color commonly seen symbolizing life or a higher being, or elevated status.