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Here is the link to my source. Click on 5704 next to esesthe and it reads the following:

Word Tense
	Future The future tense corresponds to the English future, and indicates the contemplated or certain occurrence of an event which has not yet occurred.

Word Voice
	No Tense or Voice Stated In a number of places certain verbs are cited in Perschbacher's "The New Analytical Greek Lexicon" which do not have any tense or voice directly stated. In almost all of these cases, one can assume that the tense is Present and the voice is Active, especially when the sense is that of a command (Imperative).
Word Mood
	Indicative The indicative mood is a simple statement of fact. If an action really occurs or has occurred or will occur, it will be rendered in the indicative mood.

You can take it up with them, but there is no " jussive future" mentioned anywhere. Also genesthe and esesthe are not equivalent as your equation sign seems to suggest. The former is aorist of ginomai (to arise or to come into existence) and esesthe is future first person singular "to be" (eimí).

You can take it up with them, but there is no " jussive future" mentioned anywhere.

The jussive future is a question of syntax, not of form or inflection. I have already referenced two standard Greek grammars in post no. 52. Here I give two more:

The Jussive Future. a. The Jussive Future is rare in Attic Greek, and, when it does occur, is regarded as a weak form of imperative. In the LXX, on the other hand, it is very common, and is employed in the most solemn language of legislation. From the nature of the case it is not used in the first person. It may be employed in command or in prohibition. As instances of the former we may take —
Lvt. 19¹⁸ ἀγαπήσεισ τὸν πλησίον σου ὡς σεαυτόν. Cp. Ex. 34^18,20: iii K. 17¹¹. Lvt. 19¹⁹ τόν νόμον μου φυλάξεσθε. Cp. Lvt 11⁴⁴. Lvt. 19²² καὶ ἐξιλάσεται ὁ ἱερεύς. Cp. Lvt. 19^20,21.

(Frederick Cornwallis Conybeare and St. George Stock, Selections from the Septuagint: according to the text of Swete. New York: Ginn & Co., 1905, p. 72.)

B. WAYS TO GIVE A COMMAND: all the Greek moods are employed …
2. INDICATIVE (the jussive future)

a. The OT Mosaic Law: Mt. 5:21; 19:18; Rom. 13:9 (but aorist subjuncitve at Mk. 10:19; Lk. 18:20; Jas. 2:10)
b. NT Commands: Mt. 5:48; 6:5; 20:26; 21:3,13; 27:4,24; Mk. 9:35; Lk. 1:31; Acts 18:15

(Calvin Theological Seminary, An Overview of Greek Grammar, p. 37.)

Now let us look at some translations:

NEW AMERICAN BIBLE: Be holy
AMERICAN STANDARD VERSION: Ye shall be holy
NEW AMERICAN STANDARD: You shall be holy
THE AMPLIFIED BIBLE: You shall be holy
GREEN'S LITERAL TRANSLATION: Be holy
CHRISTIAN STANDARD BIBLE: Be holy
NEW INTERNATIONAL VERSION: Be holy
ENGLISH REVISED VERSION: Ye shall be holy
NEW LIVING TRANSLATION: You must be holy
NEW LIFE BIBILE: You must be holy
ENGLISH REVISED VERSION: Ye shall be holy
THE MESSAGE: you be holy
NEW KING JAMES VERSION: Be holy
REVISED STANDARD VERSION: You shall be holy
NEW REVISED STANDARD: You shall be holy
EASY-TO-READ VERSION: Be holy
PESHITTA-LAMSA TRANSLATION: Be you holy
UPDATE BIBLE VERSION: You shall be holy
THE EMPHASIZED BIBLE: Holy shall ye be
GOD'S WORD TRANSLATION: Be holy
WORLD ENGLISH BIBLE: You shall be holy
BIBLE IN BASIC ENGLISH: You are to be holy
WEBSTER'S BIBLE TRANSLATION: Be ye holy
YOUNG'S LITERAL TRANSLATION: Become ye holy
INTERNATIONAL STANDARD VERSION: You must be holy
WEYMOUTH'S NEW TESTAMENT: You are to be holy

It must be noted that the form "you shall be holy" used in many of the translations above is not the simple future. In the second person this would be "you will be holy." Thus not a single modern translation (all of these except for the NAB were taken from the studylight.org website that you directed me to.) renders the Greek with a simple future of "you will be holy." They all translate it as a command. Even if this were still in dispute, γενήθητε in verse 15 is in the imperative and is clearly a command to be holy. I would also like to point out that St. Paul, too, praises the desire to be holy:

An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit.
καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθέος μεριμνᾷ τὰ κυρίου, ἵνα ᾖ ἁγία [καὶ] τῷ σώματι καὶ τῷ πνεύματι
(1 Cor. 7:34)