1 Corinthians 2:6 speaks of wisdom among the mature (teleiois), directly paralleling the mature who eat solid food in Hebrews.

James 3:2 defines a perfect (teleios) person as one who does not stumble in speech, akin to Hebrews' mature who discern good and evil.

1 Thessalonians 5:21 commands testing everything and holding the good, a direct application of distinguishing good from evil.

Philippians 3:15 addresses those who are mature (teleioi), urging a certain attitude, similar to Hebrews' mature believers with trained senses.

Philippians 1:10 gives discernment's goal: approving what is excellent, leading to purity — the outcome of trained distinction.

Philippians 1:9 prays for love with knowledge and discernment, the same skill the mature train to use.

Ephesians 4:13 describes the goal of attaining to a mature (teleion) man, matching Hebrews' description of the mature who discern good and evil.

1 Corinthians 2:15 says the spiritual person judges all things, matching the mature believer's discernment of good and evil.

1 Corinthians 2:14 describes the natural person lacking spiritual discernment, contrasting the trained ability to distinguish good from evil.

Genesis 3:5 introduces 'knowing good and evil' — the exact discernment Hebrews 5:14 says the mature attain through training.

Isaiah 7:15 describes the child who 'knows to refuse evil and choose good' — directly paralleling Hebrews' mature discernment of good and evil.

Job 34:3 repeats the same ear-tasting metaphor, reinforcing the analogy used in Hebrews 5:14 for discernment.

Job 12:11 uses the ear testing words and palate tasting food as a metaphor for discernment, directly paralleling Hebrews' trained senses.

1 Kings 3:9 has Solomon ask to 'discern between good and evil' — the very ability Hebrews says the mature exercise.

2 Samuel 14:17 attributes 'discerning good and evil' to King David, the same skill Hebrews assigns to the spiritually mature.

Romans 2:18 speaks of knowing God's will and approving what is excellent—parallel to the trained discernment of good and evil.

1 Corinthians 11:29 warns about not discerning the body at communion—a specific application of the discernment trained here.

1 Timothy 4:7 commands training for godliness—the same concept of disciplined spiritual training as here.

Matthew 5:48 calls believers to be perfect (teleios) as the Father is perfect, echoing Hebrews' call for the mature (teleios) who eat solid food.

Jeremiah 15:19 urges distinguishing worthy from worthless words—parallel to the trained discernment of good and evil.

Ecclesiastes 8:5 links keeping commands to knowing evil and wise timing—parallel to the trained discernment of good and evil here.

Job 6:30 uses the palate discerning calamity as a metaphor for moral discernment, similar to Hebrews' trained senses discerning good and evil.