The pressing desire for Yayin Nesech is not strong for them - For them to make a libation.

She is dragged [forced] after them - That she allows them to make the libation.

In line with that crack is permitted - Even to drink, for he is afraid and would not touch.

That on this side and on that side is forbidden - Even to derive just benefit {as opposed to drinking}. The situation we are dealing with is when he is not seized on entry like as a thief. That he owned a portion of the wine, for if he were to be seized as a thief all of it would be permitted. - There are those whose text read Bizyeini {rather than Bizoh} Bedasha [which implies] a number of holes cracks and fissures. The word {in scriptures} Uvkohayhu is translated by the Targum as Uvezohu [fissures].

The Jew in the upper story and the gentile in the lower story - The wine was in the lower story and it was visible to the Jew upstairs.

It is permitted - All {cases} here where it states permitted, is defined as permitted to drink, for we are dealing with situations where no touching took place, and wherever here it states forbidden it is forbidden to even derive any benefit. And in all these cases the Halacha is like Rava.

If he can push matters off [with a justifiable excuse] - And say for this purpose I entered, he will feel secure and will not be afraid {to touch the wine}, for when he entered the house he entered with the intention of libation, and thinks [to himself] if they find me I can push them off. Even though with regard to touching the wine he has no justifiable reason, [nevertheless the wine] is forbidden, for if he did not intend to make a libation why did he enter? We cannot compare this to the {earlier} case of leaving a gentile in one's shop {and the wine is not forbidden}, because there the gentile entered with permission {presumably to buy wine} and we know why he entered [the shop], so as long as the owner does not inform him he is leaving [the wine is permitted] as he [the gentile] thinks to himself if I touch the wine now [the owner] will come in and see. {Rashi makes a very suttle difference between the two cases. In both cases the gentile is allowed to be there. The suttle difference is in the case of the shop we know exactly why he is in the shop, in the case of our Gemoroh, although he can give a valid reason why he entered, but we do not know for what purpose he entered and the default assumption is, his intention is to make wine libations}.

And if - he cannot push off [has no justifiable reason why he is there], and since he is anxious [for even] entering, he is afraid and will not [go on to] touch.

The innkeeper locked the door - And the gentile was secluded with the wine, or the Jew said to the gentile guard [meaning] stand outside and guard.

It is forbidden - We are concerned that perhaps he went up [in], since he [the Jew] told him [the gentile] 'guard' he [the gentile] feels secure that he [the Jew] has separated [distanced] himself from him.

The Shofar of twilight - Of Erev Shabos that they would blow to distinguish between holy {Sabbath} and mundane {weekdays}.

And if because of the Sabbath - And if you are going to suggest that the gentile will rely [on the fact] that the Jew will not come [return] on the Sabbath, I was told by Issur the Convert etc.

Less less than 4 cubits - And one stops to rest [within 4 cubits], so that there is no uplift from the start of the 4 cubits to the end of [full] 4 cubits. {and thus avoids transgressing}.

Hide - Hide himself.