The interpretation timeline
Ezra 9:8 Douay-Rheims

And now as a little, and for a moment has our prayer been made before the Lord our God, to leave us a remnant, and give us a pin in his holy place, and that our God would enlighten our eyes, and would give us a little life in our bondage.

1105 – 1849 4 witnesses

Scholastic

c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“And now, for a short moment temporarily. favor Heb. תְּחִנָה, like חֲנִינָה and to give us a peg to establish us in the land of Israel. a peg יָתֵד, like (Isa. 22:23): “And I will thrust him like a peg (יָתֵד) in a sure place.” a little life [as translated,] a little life.”

Post-Reformation

c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“And now, for a little space, grace hath been showed from the Lord our God,.... It was but a small time since the Lord first began to show favour to them, so that they soon after began to revolt from him; which argued the strange propensity of their minds to that which is evil, and from which they could not be restrained by the recent goodness of God unto them: to leave us a remnant to escape; out of captivity, from whence a small number were graciously and safely returned to their own land: and to give us a nail in his holy place; a fixed settlement in the land of Judea, the holy land the Lord had chosen, and in the temple, the holy place sacred to his worship; or a prince of their own, Zerubbabel, to be the governor of them, under whom they might enjoy settled happiness and prosperity, see Isa 22:23, that our God may lighten our eyes; refresh our spirits, cheer our souls, and give us light and gladness, see Sa1 14:27 and give us a little reviving in our bondage; for they were still in some degree of bondage, being in subjection, and tributaries to the kings of Persia; but yet being returned to their own land, it was as life from the dead unto them, at least it was giving them a little life, liberty, and joy.”
Source
1832
A.D.
Adam Clarke Methodist
1762–1832
“And now for a little space - This interval in which they were returning from servitude to their own land. Grace hath been showed - God has disposed the hearts of the Persian kings to publish edicts in our favor. To leave us a remnant to escape - The ten tribes are gone irrecoverably into captivity; a great part even of Judah and Benjamin had continued beyond the Euphrates: so that Ezra might well say, there was but a remnant which had escaped. A nail in his holy place - Even so much ground as to fix our tent-poles in. May lighten our eyes - To give us a thorough knowledge of ourselves and of our highest interest, and to enable us to re-establish his worship, is the reason why God has brought us back to this place. A little reviving - We were perishing, and our hopes were almost dead; and, because of our sins, we were sentenced to death: but God in his great mercy has given us a new trial; and he begins with little, to see if we will make a wise and faithful use of it.”
Source
1849
A.D.
1774–1849
“As a. Protestants, “for a little space, grace hath been shewed from the Lord,” (Haydock) and yet we are again irritating Him! (Calmet) — A pin, or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. (Challoner) — Allusion is made to the pins which fasten down a tent, (Isaias xxxiii. 20., and liv. 2.) or hinder a ship from being carried from the shore, (Tigur.; Menochius) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. (Tirinus) (Isaias xxii. 21.) (Delrio, adag. 218.) — Septuagint, “a support.” Hebrew yathed, denotes also a walking-stick, nail, &c. (Menochius) — Eyes, fill us with joy, in perfect security. — Little life, free us from danger. (Calmet) — Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. (Worthington)”
Source
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.