A consultation does not usually end with an interpretation. In the ordinary case it ends with something to be done: an ebo, a prescribed offering or work, determined by the diviner from the figure and from the circumstances of the person consulting.
That is precisely the part of the tradition these entries do not reproduce, and the reason is worth stating plainly rather than leaving to inference. A prescription is not information about a figure; it is an instruction to a specific person, issued by someone who has trained for years and who is answerable within a religious community for issuing it. Detached from that relationship and set on a page beside a diagram, it would read as a recipe, which is a misrepresentation of what it is.
The published scholarship discusses ebo as an institution, and a reader who wants to understand its place in the system will find it treated seriously in the standard works. Understanding that a figure carries prescriptions is a fact about the structure of Ifa. Knowing which prescription follows from which figure, in which circumstances, is the working knowledge of a diviner.
Osa Meji, tenth of the sixteen principal figures, heads material of exactly this kind. The atlas describes the shape of that material, names the scholarship that has documented the institution, and stops there. The verses, the readings and the prescriptions belong to initiated practitioners.