Deuteronomy 6:8

And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

Thou shalt bind them for a sign, х lª'owt (H226)] - for a token, a memorial. Rings were and are used on the wrists and the fingers, with seals containing some moral or religious sentiment or precept (John 3:33; 2 Timothy 2:19).

And ... frontlets between thine eyes, х lªToTaapot (H2903)] - for bands or fillets, particularly strips of parchment, containing sentences from the Mosaic law, which the Israelites wound round the forehead (see the note at Exodus 13:9). Perhaps Moses meant the metaphorical language in the eighth verse to be taken in the same sense also. But as the Israelites interpreted it literally many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law: and so the Hebrews understood him, because they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation.

The form was as follows: Four pieces of parchment-inscribed, the first with Exodus 13:2; the second with Exodus 13:11; the third with Deuteronomy 6:1; and the fourth with Deuteronomy 11:18 - were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter shin, and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose.

With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favourable omen (Wilkinson); and this is still the case; because in Egypt and other Mohommedan countries, the front doors of houses-in Cairo, for instance-are painted red, white, and green, bearing conspicuously inscribed upon them such sentences from the Koran as 'God is the Creator,' 'God is one, and Mahomet is his prophet.' Porter ('Damascus,' 1:, p. 37) describes the ceilings and wainscoted walls in the more ancient houses of Damascus as 'covered with the richest arabesques, encompassing little panels of deep blue and delicate azure, on which are inscribed, in elegantly interlaced Arabic characters, whole verses and chapters of their law' ('Koran'). Moses designed to turn this ancient and favourite custom to a better account, and ordered that instead of the former superstitious inscriptions should be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance.