6. The Jesus Seminar's Interpretation of its Data Base
Did Jesus share this view, or was his vision more subtle, less bombastic and threatening?
The Fellows of the Jesus Seminar are inclined to the second option: Jesus conceived of God's rule as all around him but difficult to discern. God was so real for him that he could not distinguish God's present activity from any future activity. He had a poetic sense of time in which the future and the present merged, simply melted together, in the intensity of his vision. (P.137)
The Seminar takes the following saying as "a key in identifying Jesus' temporal views" (p. 364; cf. 531):
You won't be able to observe the coming of God's imperial rule. People are not going to say, "Look, here it is!' or 'Over there!' On the contrary, God's imperial rule is right there in your presence. (Luke 17:20f., pink)
It will not come by watching for it. It will not be said, 'Look here!' or 'Look there!' Rather, the Father's imperial rule is spread out upon the earth, and people don't see it. (Thomas 113:2-4, pink)
Father, your name be revered. Impose your imperial rule. (Luke 11:2; "Father" is red, the rest is pink; cf. Matt 6:9-10)
Magnified and sanctified be His great name in the world which He hath created according to His will. May He establish His kingdom during your life and during your days, and during the life of all the house of Israel, ever speedily and at a near time, and say ye, Amen. 
This prayer, like that of Jesus, breathes the spirit of the ancient Jewish apocalyptic worldview.
I'm telling you that it'll be just like this in heaven; there'll be more celebrating over one sinner who has a change of heart than over ninety-nine virtuous people who have no need to change their hearts (p. 355).
Congratulating the poor without qualification is unexpected to say the least, and even paradoxical, since congratulations were normally extended to those who enjoyed prosperity, happiness, or power. The congratulations addressed to the weeping and the hungry are expressed in vivid and exaggerated language, which announces a dramatic transformation. (P. 138)
He announced that God's domain belonged to the poor, not because they were righteous, but because they were poor. This reverses a common view that God blesses the righteous with riches and curses the immoral with poverty. (P. 504)
Congratulations, you poor! God's domain belongs to you.
Congratulations, you hungry! You will have a feast.
Congratulations, you who weep now! You will laugh. (Luke 6:20, rightly colored red) 
There are castrated men who were born that way, and there are castrated men who were castrated by others, and there are castrated men who castrate themselves because of Heaven's imperial rule. (Matt 19:12)
This saying about "eunuchs" calls to mind others in which Jesus counsels ripping out an offending eye, or cutting off an offending right hand, to prevent having one's whole body wind up in hell (Matt 5:29-30 // Mark 9:43-47// Matt 18:8-9, gray). The context in Matthew 19 is a discussion of Jesus' prohibition of divorce (19:9 [black]; cf. 5:31-32 [black]; Mark 10:11-12 [gray]; Luke 16:18 [gray]), and comes as a reply to the disciples' wondering if in view of this prohibition it were better not to marry at all (19:20). Jesus' colorful saying has to do with voluntary celibacy, which a man might elect for the sake of the coming kingdom, i.e. in anticipation of the resurrection life in which "people do not marry" (Matt 22:30, gray). Jesus' provision for becoming "a eunuch for the sake of the kingdom" cannot be understood apart from the eschatological worldview that informs it.
The Fellows of the Seminar were overwhelmingly of the opinion that Jesus did not advocate celibacy. A majority of the Fellows doubted, in fact, that Jesus himself was celibate. They regard it as probable that he had a special relationship with at least one woman, Mary of Magdala. In any case, the sayings on castration should not be taken as Jesus' authorization for an ascetic lifestyle; his behavior suggests that he celebrated life by eating, drinking, and fraternizing freely with both women and men. (Pp. 220-21)
66. There is a possible association of the "kingdom of God" and power over "the demons of death" in a recently published fragment from Qumran, 4Q525. Lines 3-4 have [mlk]wt / 'lwhym, and line 5 has reshp[y] mwt. For discussion of this fragment see Evans, Jesus and His Contemporaries (cit. n. 44) 147-48.
67. Abraham E. Millgram, Jewish Worship (Philadelphia: Jewish Publication Society, 1971) 154. The prayer as used in contemporary Judaism is found in the Siddur, the Jewish Prayerbook. See e.g. Rabbi Nosson Scherman (ed., trans.), The Complete Art Scroll Siddur (Brooklyn: Mesorah Publications, 1984) 800-01. I express my thanks for my copy to my doctoral student, Rabbi Harry Manhoff, who presented it to me as a gift.
68. A 5-fold yield was common in first-century Palestine, as recently demonstrated by Robert K. McIver, "One Hundred-Fold Yield -- Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8," New Testament Studies 40 (1994) 606-08.
69. This lack of attention to Semitic philology is surprising. A striking example occurs in the scholars' interpretation of Jesus' cry of dereliction, "My God, my God, why did you abandon me?" in Mark 15:34 (black), which they take simply as a quotation of Psalm 22:1 secondarily attributed to Jesus by the evangelist (pp. 125-26). They pay no attention to the fact that the transliterated words in Mark's Greek text (Eloi, Eloi, lema sabachthani) are Aramaic, not Hebrew, and that this fact may have a bearing on how the saying should be understood.
70. "The poor" is a mistranslation of the Coptic. There is no vocative case as such in Coptic; the definite article is used instead (as in Hebrew). In that case the context determines the translation, and here "you poor" is correct (as in Luke 6:20).
71. The corresponding woes ("damn you") on the rich, well-fed, and laughing in 6:24-25 are colored black by the Seminar.