The interpretation timeline
Ezekiel 37:5 Douay-Rheims

Thus saith the Lord God to these bones: Behold, I will send spirit into you, and you shall live.

A.D. 379 – 1871 9 witnesses 10 excerpts

Patristic

before A.D. 750
379
A.D.
Basil of Caesarea Patristic
c. A.D. 330–379
“There should … be certain bones of the inner person in which the bond of union and harmony of spiritual powers is collected. Just as the bones by their own firmness protect the tenderness of the flesh, so also in the church there are some who through their own constancy are able to carry the infirmities of the weak. And as the bones are joined to each other through articulations by sinews and fastenings that have grown on them, so also would be the bond of charity and peace, which achieves a certain natural junction and union of the spiritual bones in the church of God.”
Source
386
A.D.
Cyril of Jerusalem Patristic
A.D. 313–386
“The hope of resurrection is the root of every kind of good work, for the expectation of reward braces the soul to productive toil. And whereas every worker is ready to sustain his toil if he can look forward to being repaid for his labors, where toil has no recompense the soul is soon discouraged and the body flags with it. A soldier who expects his share of the spoils is ready for war. But no one is prepared to die serving a king so undiscerning that he does not provide rewards for labors. In the same way, any soul that believes in resurrection takes care for itself, as is right, but any soul that disbelieves the resurrection abandons itself to destruction. A person who believes that the body survives to rise again is careful of this garment and does not soil it by fornicating. But a person who does not believe in the resurrection gives himself up to fornication, abusing his own body as if it were nothing to him. A mighty message and teaching of the holy Catholic church is belief about the resurrection of the dead; mighty and most indispensable. While many deny it, the truth claims credence for it. Greeks deny it, Samaritans disbelieve, while heretics tear away the half. Truth never appears but in one shape, while contradiction assumes a hundred.”
Source
395
A.D.
Gregory of Nyssa Patristic
c. A.D. 335–395
“Ezekiel, with prophetic spirit, has surpassed all time and space and with his power of prediction has stood at the very moment of the resurrection. Seeing the future as already present, he has brought it before our eyes in his description.”
397
A.D.
Ambrose of Milan Patristic
A.D. 339–397
“In minute detail the holy prophet Ezekiel teaches and describes how strength will be restored to our dry bones, feeling return and motion added; how, with the return of sinews, the whole structure of the human body will grow strong, and how the driest bones will be clothed with restored flesh and the openings of the veins and the streams of the blood will be concealed by a veil of skin drawn tautly over them. At the very words of the prophet, as we read, the crop of human bodies seems to rise up again to life, and one may see the wide expanses of the fields sprouting with a novel kind of growth.”
Source
“Note how the prophet shows that there was hearing and movement in the bones before the Spirit of life was poured on them. For, above, both the dry bones are bidden to hear, as if they had the sense of hearing, and that on this each of them came to its own joint is pointed out by the words of the prophet.…Great is the lovingkindness of the Lord, that the prophet is taken as a witness of the future resurrection, that we, too, might see it with his eyes. For all could not be taken as witnesses, but in that one all we are witnesses, for neither does lying come on a holy person or error on so great a prophet.”
Source
407
A.D.
John Chrysostom Patristic
A.D. 347–407
“There were at all events many wonderful and great prophets among ourselves who spoke many things about the future, and they in no way used to bid those who asked them to dig up the bones of the departed. Ezekiel standing near the bones themselves was not only not hindered by [the bones] but added flesh, and nerves and skin to them and brought them back to life again.”
Source

Post-Reformation

c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“Thus saith the Lord God unto these bones,.... By the prophet, who was sent to prophesy over them: behold, I will cause breath to enter into you, and ye shall live; and none could do this but the living God, who breathed the breath of life into Adam at first, and he became a living soul; to which there seems to be an allusion here; and when the Lord puts his Spirit into men, or bestows his grace on them, then they shall live, and not till then.”
Source
1832
A.D.
Adam Clarke Methodist
1762–1832
“Behold, I will cause breath - רוח ruach signifies both soul, breath, and wind; and sometimes the Spirit of God. Soul is its proper meaning in this vision, where it refers to the bones: "I will cause the Soul to enter into you."”
1849
A.D.
1774–1849
“Spirit. That is, life, soul, and breath. (Challoner) — At the resurrection, the same souls shall return to their respective bodies.”
1871
A.D.
1871
“I . . . cause breath to enter into you--So Isa 26:19, containing the same vision, refers primarily to Israel's restoration. Compare as to God's renovation of the earth and all its creatures hereafter by His breath, Psa 104:30. ye shall live--come to life again.”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.