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.GÁL is attested in Sagig only in Sagig XII i 5.
7Collated. The explanation is taken from na₄e.tan.di.e.tu₄ = ṣip-ri-e-tu₄ = pur-ṭa-a-tu₄ (Hg B IV 105, MSL 10 33). The base text is Sagig XII iii 45 = TDP 106! (according to the copy of BE 35828 iv 5 in TDP pl. xxx, the reading [na₄]⸢e⸣-tan-de-e-tú is clear).
8Compare the usual prognosis ana ik-rib qí-bít KA-šú 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). J. Wee The Practice of Diagnosis in Mesopotamian Medicine p. 631 suggests that the line contains an etymographic analysis of the word [na₄e]-tan-de-e-ti (read by him as “[...] x NÍG de-e-ti”): cf. especially E = qabû, TI = balāṭu. It seems likely, however, that the line represents a second explanation of its base text, introduced by šanîš (the reading šá-niš is possible, according to Eckart Frahm’s collation in 10/2017). The commentator probably felt that the name of a stone alone is not a convincing prognosis, and therefore provided a fanciful parsing of the signs involved: thus, NA₄ = ana (elsewhere unattested, but nam and ia = ana is common), E.TAN = ík-rib, E = qabû, and TI = balāṭu. With this creative use of philology the commentator shows that the rare writing refers in fact to a well-known prognosis.
9U. Gabbay suggests that this entry may explain the title of the series itself, rather than the entry Sagig XII iv 18 = TDP 107, like 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).