מתוך טימיאוס של אפלטון:
When the father creator saw the creature which he had made moving and living, the created image of the eternal gods, he rejoiced, and in his joy determined to make the copy still more like the original; and as this was eternal, he sought to make the universe eternal, so far as might be. Now the nature of the ideal being was everlasting, but to bestow this attribute in its fulness upon a creature was impossible. Wherefore he resolved to have a moving image of eternity, and when he set in order the heaven, he made this image eternal but moving according to number, while eternity itself rests in unity; and this image we call time. For there were no days and nights and months and years before the heaven was created, but when he constructed the heaven he created them also. They are all parts of time, and the past and future are created species of time, which we unconsciously but wrongly transfer to the eternal essence; for we say that he "was," he "is," he "will be," but the truth is that "is" alone is properly attributed to him, and that "was" and "will be" only to be spoken of becoming in time, for they are motions, but that which is immovably the same cannot become older or younger by time, nor ever did or has become, or hereafter will be, older or younger, nor is subject at all to any of those states which affect moving and sensible things and of which generation is the cause. These are the forms of time, which imitates eternity and revolves according to a law of number. Moreover, when we say that what has become is become and what becomes is becoming, and that what will become is about to become and that the non-existent is non-existent – all these are inaccurate modes of expression. But perhaps this whole subject will be more suitably discussed on some other occasion.
Time, then, and the heaven came into being at the same instant in order that, having been created together, if ever there was to be a dissolution of them, they might be dissolved together. It was framed after the pattern of the eternal nature, that it might resemble this as far as was possible; for the pattern exists from eternity, and the created heaven has been, and is, and will be, in all time. Such was the mind and thought of God in the creation of time.
[שם פירושו תכלית. כמו שאומרים לשם מה, לאיזו תכלית.
שמיים הם מלשון תכלית גם כן. הם מקום כל התכליות.
הזמן עניינו התכלית. יש הכנה ויש התקדמות להגיע לתכלית. ההתקדמות אל התכלית היא הזמן. כל מעשיך יהיו לשם שמיים. יש ללמוד תורה לשמה. לשם שמיים פירושו לתכלית התכלית. ללמוד ולעבוד לשמה פירושו למען התכלית.
מה שהתנועה היא כלפי תכלית, ולא תנועה סתמית או מעגלית, הופך את התנועה לבחינה של נצח. התכלית מקרינה את האור האחיד שלה על כל שלבי התנועה, על כל נקודות הזמן. כל נקודות הזמן נעות אל התכלית, אותה התכלית, לכן כולן זהות, ונעשות לבחינה של נצח. התכלית אינה ניתנת להגדרה. היא המקור, הנצח, שרגעי הזמן הם הרסיסים שלו. לכן לא צריך לומר לאיזו תכלית, רק לתכלית ותו לא, לשם שמיים]
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