Prof. J. Barr (Peake’s Commentary on the Bible, 1962) point out that the handwriting means “a mina, a shekel, and divisions of a shekel [or ‘and half shekels’].” Since “Peres” is the singular number of “Parsin,” it would mean “a half shekel.”

In the prophet’s interpretation of “Peres” he employed two other Aramaic words spelled with the same three consonants but vocalized differently. “PERES [P^eresʹ], your kingdom has been divided [p^eri·sathʹ] and given to the Medes and Persians [Pa·rasʹ].” Thus the inspired explanation included a double play on the word “Peres” and the root meaning “to divide.” The subsequent events of that night proved the accuracy of the interpretation.

PERESH

(Peʹresh).

A son of Machir and Maacah in the tribe of Manasseh.—1 Chron. 7:14, 16.

PEREZ

(Peʹrez) [rupture].

One of the twin sons of Judah by his daughter-in-law Tamar. At birth, Perez’ brother Zerah started to emerge first, but withdrew and Perez came out first, producing a perineal rupture of Tamar. (Gen. 38:24-30) Perez retained priority over his brother and is always listed ahead of him, and his house became the more famous of the two. (Ruth 4:12) Perez and his own two sons, Hezron and Hamul, are listed among those of Jacob’s lineage coming into Egypt, where all three became heads of individual families in Judah. (Gen. 46:8, 12) Aside from this no personal information about him is recorded.

The references to Perez are primarily genealogical, the bulk of Judah’s genealogies being traced through Perez. (1 Chron. 2:4, 5, 9-55; 4:1-20) The families of Perez and his two sons comprised a generous portion of the tribe of Judah at the time of the second wilderness registration. (Num. 26:20-22) Some of Perez’ descendants were in the first division of David’s monthly militia. (1 Chron. 27:3) Many sons of Perez returned from the Babylonian exile, and 468 of them resided in Jerusalem. (1 Chron. 9:3, 4; Neh. 11:4, 6) A direct genealogical line from Perez went through Boaz to David and finally to Jesus the Messiah.—Ruth 4:18-22; 1 Chron. 2:4-15; Matt. 1:3; Luke 3:33.

PEREZ-UZZAH

(Peʹrez-uzʹzah) [rupture against Uzzah].

The name given to the threshing floor of Nacon (or, Chidon) after Jehovah struck down Uzzah for handling the Ark irreverently when an attempt was made to move it from Kiriath-jearim to the city of David. (2 Sam. 6:4-10; 1 Chron. 13:6-11) The exact location of Perez-uzzah is unknown.

PERFECTION

The thought of perfection is expressed through Hebrew terms drawn from such words as ka·lalʹ (to complete or perfect [compare Exodus 28:31]), sha·lamʹ (to be complete, sound, finished [compare 1 Kings 8:61; 2 Chronicles 8:16]), and ta·mamʹ (to be complete, fully developed, intact, faultless (compare Isaiah 18:5; Ezekiel 15:5; 2 Samuel 22:26]). In the Christian Greek Scriptures the words teʹlei·os (adjective), te·lei·oʹtes (noun), and te·lei·oʹo (verb) are used similarly, conveying such ideas as bringing to completeness or full measure (Luke 8:14; 2 Cor. 12:9; Jas. 1:4), being full-grown, adult or mature (1 Cor. 14:20; Heb. 5:14), having attained the appropriate or appointed end, purpose or goal.—John 19:28; Phil. 3:12.

The basic sense of these words therefore corresponds with that of the English word “perfect,” which comes from the Latin prefix per (meaning “throughout,” “thoroughly,” or “completely”) and the verb facere (meaning “to do or make”). So “perfect” basically refers to that which is “made, or done, thoroughly,” something “finished” or “completed.” Beyond this, it usually carries one or more of the following concepts: freedom from fault or defect, meeting supreme standards of excellence, satisfying all requirements, lacking no essential detail.

IMPORTANCE OF CORRECT VIEWPOINT

For correct Bible understanding one must not make the common error of thinking that everything called “perfect” is so in an absolute sense, that is, to an infinite degree, without limitation. Perfection in this absolute sense distinguishes only the Creator, Jehovah God. Because of this Jesus could say of his Father: “Nobody is good, except one, God.” (Mark 10:18) Jehovah is incomparable in his excellence, worthy of all praise, supreme in his superb qualities and powers, so that “his name alone is unreachably high.” (Ps. 148:1-13; Job 36:3, 4, 26; 37:16, 23, 24; Ps. 145:2-10, 21) Moses extolled God’s perfection, saying: “For I shall declare the name of Jehovah. Do you attribute greatness to our God! The Rock, perfect is his activity, for all his ways are justice. A God of faithfulness, with whom there is no injustice; righteous and upright is he.” (Deut. 32:3, 4) All God’s ways, words and law are perfect, refined, free from flaw or defect. (Ps. 18:30; 19:7; Jas. 1:17, 25) There is never any just cause for objection, criticism or faultfinding regarding Him or his activity; rather, praise is always due Him.—Job 36:22-24.

Other perfection relative

Perfection of any other person or thing, then, is relative, not absolute. (Compare Psalm 119:96.) That is, a thing is “perfect” according to, or in relation to, the purpose or end for which it is appointed by its designer or producer, or the use to which it is to be put by its receiver or user. The very meaning of perfection, both in the original languages as well as in English, requires that there be someone who decides when “completion” has been reached, what the standards of excellence are, what requirements are to be satisfied, and what details are essential. Ultimately, God the Creator is the final Arbiter of perfection, the Standard-setter, in accord with his own righteous purposes and interests.—Rom. 12:2; see JEHOVAH (A God of moral standards).

As an illustration, the planet Earth was one of God’s creations, and, at the end of six creative ‘days’ of work toward it, God pronounced the results “very good.” (Gen. 1:31) It met his supreme standards of excellence, hence was perfect. Yet he thereafter assigned man to “subdue it,” evidently in the sense of cultivating the earth and making the whole planet, and not just Eden, a garden of God.—Gen. 1:28; 2:8.

The tent or tabernacle built in the wilderness at God’s command and according to his specifications served as a type or small-scale prophetic model of a “greater and more perfect tent,” Jehovah’s heavenly residence into which Christ Jesus entered as High Priest. (Heb. 9:11-14, 23, 24) The earthly tent was perfect in that it satisfied God’s requirements, served its appointed end. Yet when God’s purpose concerning it was accomplished it ceased to be used and passed out of existence. The perfection of that which it represented was of a far higher type, being heavenly, eternal.

The city of Jerusalem with its hill of Zion was called the “perfection of prettiness.” (Lam. 2:15; Ps. 50:2) This does not mean that every minute aspect of the city’s physical appearance was supremely attractive but, rather, relates to its use by God, the city’s beauty resulting from the splendor that he conferred upon it, making it the capital of his anointed kings and the site of his temple. (Ezek. 16:14) The wealthy commercial city of Tyre is portrayed as a ship whose builders, those working in behalf of the city’s material interests, had ‘perfected its prettiness,’ filling it with luxury products of many lands.—Ezek. 27:3-25.

Thus, in each case the context must be considered to determine in what sense or relation perfection is meant.