Sforno on Genesis 48:22/ספורנו על בראשית מ״ח:כ״ב

1ואני נתתי לך, Yaakov emphasises the word אני in order to explain that he was not violating any of the rules pertaining to the distribution of the land of Canaan to the tribes, seeing such a distribution was not yet something at hand, but was still in the realm of the potential. Seeing that he, Yaakov, had personally conquered the city of Shechem, in spite of this city being part of the land of Canaan, seeing that he had taken it from the “Emorite,” i.e. someone whose deeds were as evil as those of the Emorite, (although the inhabitants had been Hittites), what he was allocating to Joseph now was an actual, a gift bestowed by him now, and had no bearing on any distribution of land conquered by Joshua in the future. Yaakov hints that givers who promise a lot wind up actually not even keeping part of their promises, such as Esau. When Yaakov, at the time, had bought the birthright from Esau, Esau forfeited not only his additional share in the land as a firstborn but wound up without any share in the land of Canaan whatsoever.

2בחרבי ובקשתי, through my intelligence and insight (חכמה ובינה). Whereas the weapons of warriors are the sword and the bow, the equivalent weapons of the righteous, the scholars, are their wisdom and understanding. This is what Psalms 45,4 has in mind when the author writes: חגור חרבך על ירך גבור. Our sages in Shabbat 63 already commented on this verse that the psalmist does not refer to actual weapons but to the use of words of Torah as being the tools used by the Torah scholar. [The interpretation of this verse as something allegorical, and almost diametrically opposed to the plain meaning of the text, is disputed by some scholars in the Talmud there. Ed.]