In Esther 9:15, the Jews kill again the next day, following the same pattern of no plunder—a continuation of the events in 9:10.

In Esther 9:16, the Jews in the provinces also refrain from taking plunder, mirroring the restraint shown in Susa.

Esther 9:2 describes the gathering and victory; this verse specifies the killing of Haman's sons and the restraint from plunder.

Esther 9:24 recounts Haman's plot; this verse records the execution of his sons, showing the reversal of his scheme.

In Esther 3:1, Haman's promotion sets the stage for his conflict with the Jews, leading to his sons' execution.

Esther 5:11 highlights Haman's riches — yet here the Jews do not take the plunder, showing they sought justice, not gain.

In Esther 7:6, Esther identifies Haman as the enemy—the same man whose ten sons are executed in 9:10.

Esther 8:11 permitted taking plunder, yet here the Jews deliberately refrain — a contrast of permission versus action.

Esther 3:13 permitted taking Jewish plunder; here the Jews kill Haman's sons but refuse plunder, reversing roles and rejecting greed.

In Exodus 17:16, God declares perpetual war on Amalek—Haman is an Agagite (Amalekite), so his sons' deaths continue that war.

In Job 27:13-15, the wicked's children are multiplied for the sword—directly parallel to the execution of Haman's ten sons.

In Psalm 109:13, the wicked's posterity is cut off—exactly what happens when Haman's ten sons are killed.

In Psalm 21:10, the psalmist prays for destruction of enemies' offspring—fulfilled by the death of Haman's sons.

Genesis 34:27 records taking plunder after vengeance; here the Jews deliberately avoid plunder, highlighting a different ethical stance.

In Job 18:19, the wicked having no offspring or posterity mirrors the fate of Haman's ten sons, ending his line.

Genesis 14:23 shows Abraham refusing plunder to avoid indebtedness; here Jews refuse plunder, perhaps to show justice over greed.