[9] The evidence for this regency is that both he and his mother are credited with founding a settlement for workers in the Theban Necropolis at Deir el-Medina.

According to the tomb texts of Ahmose, son of Ebana, Amenhotep later sought to expand Egypt's border southward into Nubia and he led an invasion force which defeated the Nubian army.

It was long believed that Kehek was a reference to the Libyan tribe, Qeheq, and thus it was postulated that invaders from Libya took advantage of the death of Ahmose to move into the western Nile Delta.

Nubia is a possibility, since Amenhotep did campaign there, and the western desert and the oases have also been suggested, since these seem to have fallen under Egyptian control once again.

[20] Egypt had lost the western desert and the oases during the Second Intermediate Period, and during the revolt against the Hyksos, Kamose thought it necessary to garrison them.

[22] It is uncertain when they were fully retaken, but on one stele, the title "Prince-Governor of the oases" was used,[23] which means that Amenhotep's reign forms the terminus ante quem for the return of Egyptian rule.

[26] Records from Amenhotep's reign are simply altogether too scant and too vague to reach a conclusion about any Syrian campaign.

[23] Based upon his few authentic statues, it appears that Amenhotep continued the practice of copying Middle Kingdom styles.

[27] It was probably Amenhotep I who founded the artisans village at Deir el-Medina, whose inhabitants were responsible for much of the art which filled the tombs in the Theban Necropolis for the following generations of New Kingdom rulers and nobles.

[11] The earliest name found there is that of Thutmose I, however Amenhotep was clearly an important figure to the city's workmen since he and his mother were both its patron deities.

[31] The Ebers papyrus, which is the main source for information on ancient Egyptian medicine, also seems to date to this time (the mention of the Heliacal rise of Sothis by which the early New Kingdom chronology is usually calculated was found on the back of this document).

[33] This invention was of great benefit for timekeeping, because the Egyptian hour was not a fixed amount of time, but was measured as 1/12 of the night.

[33] Amenhotep began or continued a number of building projects at temple sites in Upper Egypt but most of the structures he built were later dismantled or obliterated by his successors.

A report on the security of royal tombs in the Theban Necropolis commissioned during the troubled reign of Ramesses IX noted that it was then intact, but its location was not specified.

[13] Excavations at KV 39 suggest it was used or reused to store the Deir el-Bahri Cache, which included the king's well-preserved mummy, before its final reburial.

[41] Sometime during the 20th or 21st Dynasty, Amenhotep's original tomb was either robbed or deemed insecure and emptied and his body was moved for safety, probably more than once.

It was found in the Deir el-Bahri Cache, hidden with the mummies of numerous New Kingdom kings and nobles in or after the late 22nd dynasty above the Mortuary Temple of Hatshepsut[9] and was kept in the Egyptian Museum in Cairo.

In April 2021 his mummy was moved to National Museum of Egyptian Civilization along with those of 17 other kings and 4 queens in an event termed the Pharaohs' Golden Parade.

[43] In contrast, CT is an advanced form of X-ray that obtains hundreds of thin sections (slices) of the body and provides more detailed reconstructed images of soft tissues as well as bones.

On 4 May 2019, his mummy was investigated using non-invasive CT scanning to gain insights into his physical appearance, health, cause of death, and mummification style.

It is unclear if there was any blood relationship between the two, although it has been suggested that Thutmose I was a son of Amenhotep I's probable uncle Ahmose Sipairi.

[45] As previously mentioned, the vast majority of Amenhotep's statuary comes in the form of a funerary idol from this cult during later periods.

[11] During the first month, a festival was celebrated in honor of the appearance of Amenhotep to the necropolis workmen, which probably means his idol was taken to Deir el-Medina.

[48] Three papyri from the time of Ramesses II record the liturgy used by the priests, and reliefs at Karnak and Medinet Habu illustrate select rites and spells.

[48] The bulk of the rituals concern preparing for and conducting the daily offerings of libations for the idol, including a recitation of a ḥtp-dỉ-nsw formula, and purifying and sealing the shrine at the end of the day.