1The complete line in the base text can be found in Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 425 §18.37, restored after K.18019 l. 2.
2The association is based on Nuska's role as the divine brazier (KI.NU = kinūnu, "brazier").
3On pāšittu as "Gallenkolik," see Köcher "Spätbabylonische medizinische Texte aus Uruk" Fs Goerke (1978) p. 17-39, here 35-36 n. 59.
4Compare Nabnītu K 187-188: gú.un.íl / gú.un.šu.gá.gá = naš[û š[a bilti] (MSL 16 147).
5On the term ḫūṣ (ḫīp libbi), "depression," see Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 710 n. 14. The association is based on the lexical equation šu-ḫu-uz = šemû (e.g. Antagal III 180-181 and VII 230-231, MSL p. 156 and 166).
6As stated by Wee, The Practice of Diagnosis in Mesopotamian Medicine p. 630, the logogram KIR₄.ŠU.GAL₂ is attested in Sagig only in Sagig XII i 5.
7Collated. The explanation is taken from na₄.e.tan.di.e.tum = ṣip-ri-e-tum = pur-ṭa-a-tum (Hg B IV 105, MSL 10 33).
8The first sign is neither NA nor LU₂ nor GIG: it begins with a vertical. Compare the usual prognosis ana ik-rib qí-bítKA-šu₂ TIN, "for a vow that he promised he will get well" (see Borger JCS 18 (1964) p. 54a and Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 255 §11.44). As stated by Wee, The Practice of Diagnosis in Mesopotamian Medicine p. 631, the line may contain an etymographic analysis of the word na₄.e-tan-de-e-ti (read by him as "[...] x NIG₂ de-e-ti"): cf. especially E = qabû, TI = balāṭu.
9As U. Gabbay points out (private communicati), this entry probably explains the title of the series itself, as the last entry in the commentary edited by George, A.R. "Babylonian Texts from the folios of Sidney Smith. Part Two: Prognostic and Diagnostic Omens, Tablet I" RA 85 (1991) p. 152 l. 47 (CCP 4.1.1.A.b).