3 Then the Lord will go to battle and fight against those nations, just as he fought battles in ancient days. 4 On that day his feet will stand on the Mount of Olives that lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. 5 Then you will escape through my mountain valley, for the valley of the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the Lord my God will come with all his holy ones with him. 6 On that day there will be no light—the sources of light in the heavens will congeal.
51 Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart. 52 And tombs were opened, and the bodies of many saints who had died were raised. 53 (They came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 54 Now when the centurion and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”
Notes and References
"... Despite the parallel between Ezekiel 37:12 and Matthew 27:52, there is another Scripture that lays claim to bear directly on our text: Zechariah 14:4-5. The affinity between the two passages has probably gone largely unnoticed because, in the Christian tradition, Zechariah 14:4-5 has not been interpreted as an account of the resurrection ... Such an interpretation gains some support by (l) the Targum on Zechariah 14:3-5: the passage is introduced with God blowing the trumpet ten times to announce the resurrection of the dead ... later rabbinic uses of Zechariah 14:5 the "holy ones" of Zechariah are more than once identified not with the angels but with the ancient saints, specifically the prophets (for example, Midr. Rabbah on Song of Songs 4.11.1) ... Once Zechariah 14:4-5 LXX is read as a prophecy of the resurrection, its relation to Matthew 27:51-53 becomes manifest. In both texts (1) a resurrection of the dead takes place immediately outside of Jerusalem (contrast Ezekiel 37, where the resurrection takes places in the Diaspora); (2) there is an earthquake; (3) the verb schizo is used in the passive, in connection with a mountain (Zechariah) or rocks (Matthew); and (4) the resurrected ones are called hoi hagioi. These parallels are sufficient to permit the conclusion that Matt. 27:51-53 is based in part upon Zechariah 14:4-5 and not, as Senior holds, solely upon Ezekiel 37 ..."
Allison, Dale C. The End of the Ages Has Come: An Early Interpretation of the Passion and Resurrection of Jesus (p. 44) Fortress Press, 1985