وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ · إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ · إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ · فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ
Wa ana'khtartuka fa'stamiʿ limā yūḥā · Innanī ana'llāhu lā ilāha illā ana faʿbudnī wa aqimi'ṣ-ṣalāta li-dhikrī · Inna's-sāʿata ātiyatun akādu ukhfīhā li-tujzā kullu nafsin bimā tasʿā · Fa-lā yaṣuddannaka ʿanhā man lā yuʾminu bihā wattabaʿa hawāhu fa-tardā
"'I have chosen you; so listen to what is revealed. · Truly I, indeed I am God; there is no god but I. So serve Me, and establish the prayer for My remembrance. · The Hour is surely coming; I all but keep it hidden, so that every soul may be repaid for what it strives after. · Let no one who does not believe in it and follows his own whim turn you away from it, or you will perish.'"
A point of word order must be recorded: the verb of choosing is in the perfect (ikhtartuka — I have chosen), while the command to listen is joined to it by the causal fāʾ. That is, listening is set down as the consequence of having been chosen.
And the verb is not ismaʿ but istamiʿ — Form VIII. In Arabic this pattern conveys deliberate listening, listening with attention. The same pattern of the same root occurred in a sentence of reassurance at al-Shuʿarāʾ on 26/15: innā maʿakum mustamiʿūn. I rely on that treatment.
I record this as an observation: the same root, in al-Shuʿarāʾ God's listening, here the listening commanded of Moses.
And limā yūḥā — a passive verb, its agent not named. The sentence does not say "what I reveal to you"; it says "what is revealed". This will be repeated in the thirty-eighth verse of the same sūra: idh awḥaynā ilā ummika mā yūḥā.