Part 2 From the Ency. Judica 16:948

In the Gospel of Mark. probably written in Rome shortly after 70 C.E. and revealing a strong apologetical concern to dissociate Jesus from the involvement in Jewish nationalism, conceals from it's gentile readers the Zealot affiliation of Simon by leaving his Aramaic designation, Cananaean, untranslated into it's Greek equivalent of Zelotes which the later Luke supplies ( Mark 3:18 ; Luke 6:15 ; cf. Acts 1:13) the fact that Simon was known as "the Zealot" seems to have twofold signifiance: by thus distinguishing the apostle, it would appear that Jesus himself was not a Zealot leader; but Simon's inclusion amoung the apostles suggests that the profession of Zealot principles was not inconsistent with the teaching of Jesus. The gospels provide two to Zealot activity at this time.
Mention is made in Luke 13:1 of certain "Galileans whose blood Pilate had mingled with their sacrifices. "ther is some evidence that the Zealots were sometimes "Galileans", possibly from the Galilean origin of their founder. At tthe Roman trial of Jesus, his fate was linked with that of the fate of Barabbas insurrection against the Romans (Mark 15:7). At his execution for sedition he was crucified between two lestai ( Mark 15:27 ; John 19:18) Since lestai was the official Greek designation for Zealots, the fact probably indicates that the Romans viewed Jesus as a Zealot leader.

Zealots Part 1