These are some selections from The Gospel of Truth (emphasis in bold has been added). The PDF file which these selections have been taken from does not say who the translator is. Other translations with more documentation are provided below (scroll down).
1. The Gospel of Truth is joy for those who have received from the Father of truth the gift of recognizing him, thru the power of the meaning who comes forth from the fullness which is in the thought and mind of the Father. This is he who is called the Savior— that being the name of the task which he is to do for the atonement of those who had been unacquainted with the Name of the Father.
2. Now the Gospel is the revelation of the hopeful, it is the finding of those who seek him. For since the totality were searching for him from whom they came forth—and the totality were within him, the incomprehensible inconceivable, he who exists beyond all thought— hence unacquaintance with the Father caused anxiety and fear. Then the anxiety condensed like a fog so that no one could see.
3. Wherefore confusion grew strong, contriving its matter in emptiness and unacquaintance with the truth, preparing to substitute potent and alluring fabrication for truthfulness. But this was no humiliation for him, the incomprehensible inconceivable. For the anxiety and the amnesia and the deceitful fabrication were nothing— whereas the established truth is immutable, imperturbable and of unadornable beauty. Therefore despise confusion! It has no roots and was in a fog concerning the Father, preparing labors and amnesia and fear in order thereby to entice those of the transition and take them captive.
4. The amnesia of confusion was not made as a revelation, it is not the handiwork of the Father. Forgetfulness does not occur under his directive, although it does happen because of him. But rather what exists within him is acquaintanceship—this being revealed so that forgetfulness might dissolve and the Father be recognized. Since amnesia occurred because the Father was not recognized,thereafter when the Father is recognized there will be no more forgetting.
5. This is the Gospel of him who is sought, which he has revealed to those perfected thru the mercies of the Father as the secret mystery:
Y’shua the Christ!
He enlightened those who were in darkness because of forgetfulness. He illumined them. He gave them a path, and that path is the truth which he proclaimed.
6. Therefore confusion was enraged at him and pursued him in order to suppress and eliminate him. He was nailed to a tree, he became the fruit of recognizing the Father. Yet it did not cause those who consumed it to perish, but rather to those who consumed it he bestowed a rejoicing at such a discovery. For he found them in himself and they found him in themselves— the incomprehensible inconceivable, the Father, this perfect-one who created the totality, within whom the totality exists and of whom the totality has need. For he had withheld within
himself their perfection, which he had not yet conferred upon them all.
10. He was nailed to a tree in order to publish the edict of the Father on the cross. Oh sublime teaching, such that he humbled himself unto death while clad in eternal life! He stripped off the rags of mortality in order to don this imperishability which none has the power to take from him. Entering into the empty spaces of the terrors, he brought forth those who had been divested by amnesia. Acting with recognition and perfection, he proclaimed what is in the heart of the Father, in order to make wise those who are to receive the teaching. Yet those who are instructed are the living, inscribed in this book of life, who are taught about themselves and who receive themselves from the Father in again returning to him.
11. Because the perfection of the totality is in the Father, it is requisite that they all ascend unto him. When someone recognizes, he receives the things that are his own and gathers them to himself. For he who is unacquainted has a lack— and what he lacks is great, since what he lacks is Him who will make him perfect. Because the perfection of the totality is in the Father, it is requisite that they all ascend unto him. Thus each and every one receives himself.
12. He pre-inscribed them, having prepared this gift for those who emerged from him. Those whose names he foreknew are all called at the end. Thus someone who recognizes has his name spoken by the Father. For he whose name has not been spoken remains unacquainted. How indeed can anyone hearken whose name has not been called? For he who remains unacquainted until the end is a figment of forgetfulness and will vanish with it. Otherwise why indeed is there no name for those wretches, and why do they not heed the call?
13. Thus someone with acquaintance is from above. When he is called he hears and heeds and returns to him who called, ascending unto him. And he discovers who it is that calls him. In recognition he does the volition of him who called. He desires to please him, and granted repose he receives the Name of the One. He who recognizes thus discovers from whence he has come and whither he is going. He understands like someone who was intoxicated and who has shaken off his drunkenness and returned to himself, to set upright those things which are his own.
14. He has brought many back from confusion. He went before them into the spaces thru which their hearts had migrated in going astray due to the depth of him who encompasses all dimensions without himself being encompassed. It is a great wonder that they were within the Father without recognizing him, and that they were able to depart unto themselves because they could neither comprehend nor recognize him in whom they were. For thus his volition had not yet emerged from within himself. For he revealed himself so that all his emanations would reunite with him in recognition.
15. This is acquaintance with the living book, whereby at the end he has manifested the eternal-ones as the alphabet of his revelation. These are not vowels nor are they consonants, such that someone might read them and think of emptiness, but rather they are the true alphabet by which those who recognize it are themselves expressed. Each letter is a perfect thought, each letter is like a complete book written in the alphabet of unity by the Father, who inscribes the eternal-ones so that thru his alphabet they might recognize the Father.
19. Each one shall receive himself in the unification and shall be purified from multiplicity into unity in acquaintanceship— consuming matter in himself like a flame, darkness with light, and death with life. Since these things have thus happened to each one of us, it is appropriate that we think of the totality so that the household be holy and silent for the unity.
23. For who is the existent-one, except for the Father alone? All dimensions are his emanations, recognized in coming forth from his heart like sons from a mature person who knows them. Each one whom the Father begets had previously received neither form nor name. Then they were formed thru his self-awareness. Although indeed they had been in his mind, they had not recognized him. The Father however is perfectly acquainted with all the dimensions, which are within him.
24. Whenever he wishes he manifests whomever he wishes, forming him and naming him. And in giving him a name, he causes him to come into being. Before they came into being, these assuredly were unacquainted with him who fashioned them. I do not say however that those who have not yet come into being are nothings— but rather they pre-exist within him who shall intend their becoming when he desires it, like a season yet to come. Before anyone is manifest the Father knows what he will bring forth. But the fruit that is not yet manifest neither recognizes nor accomplishes anything. Thus all dimensions themselves exist within the Father who exists, from whom they come forth, and who established them unto himself from that which is not.
25. Whoever lacks root also lacks fruit, but still he thinks to himself: ‘I have become, so I shall decease— for everything that earlier did not yet exist, later shall no longer exist.’ What therefore does the Father desire that such a person think about himself?: ‘I have been like the shadows and the phantoms of the night!’ When the dawn shines upon him, this person ascertains that the terror which had seized him was nothing. They were thus unacquainted with the Father because they did not behold him. Hence there occurred terror and turmoil and weakness and doubt and division, with many deceptions and empty fictions at work thru these.
27. Then the moment comes when those who have endured all this awaken, no longer to see all those troubles— for they are naught. Such is the way of those who have cast off ignorance like sleep and consider it to be nothing, neither considering its various events as real, but rather leaving it behind like a dream of the night. Recognizing the Father brings the dawn! This is what each one has done, sleeping in the time when he was unacquainted. And this is how, thus awakened, he comes to recognition.
28. How good for the person who returns to himself and awakens, and blest is he whose blind eyes have been opened! And the Spirit ran after him, resurrecting him swiftly. Extending her hand to him who was prostrate on the ground, she lifted him up on his feet who had not yet arisen. Now the recognition which gives understanding is thru the Father and the revelation of his Son. Once they have seen him and heard him, he grants them to taste and to smell and to touch the beloved Son.
34. Speak therefore from your hearts, for you are this perfect day and within you dwells this abiding light. Speak of the truth with those who seek it, and of acquaintanceship unto those who in confusion have transgressed. Support those who stumble, reach out your hand to the sick, feed those who are hungry, give repose to the weary, uplift those who yearn to arise, awaken those who sleep— for you are the wisdom that rescues!
35. Thus strength grows in action. Give heed to yourselves— be not concerned with those other things which you have already cast out of yourselves. Do not return to what you have regurgitated, be not moth-eaten, be not worm-eaten— for you have already cast that out. Do not become a place for the Devil, for you have already eliminated him. Do not reinforce those things that made you stumble and fall. Thus is uprightness!
39. The deficiency of matter did not originate thru the infinity of the Father, who came in the time of inadequacy— although no one could predict that the indestructible would arrive in this manner. But the profundity of the Father abounded, and the thought of confusion was not with him. It is a topic for falling prostrate, it is a reposeful topic— to be set upright on one’s feet, in being found by this-one who came to bring him back. For the return is called: Metanoia!
40. This is why imperishability breathed forth— to seek after the transgressor so that he might have repose. For to forgive is to remain behind with the light, the Logos of the fullness, in the deficiency. Thus the physician hastens to the place where there is illness, for this is his heart’s desire. But he who has a lack cannot hide it from him who possesses what he needs. Thus the fullness, which has no deficiency, replenishes the lack.
41. The Father gave of himself to replenish whomever lacks, in order that thereby he may receive grace. In the time of his deficiency he had no grace. Thus wherever grace is absent, there is inferiority. At the time when he received this smallness which he lacked, then the Father revealed to him a fullness, which is this finding of the light of truth that dawned upon him in unchangeability. This is why the Christ was invoked in their midst— so that they would receive their returning. He anoints with the Chrism those who have been troubled. The anointing is the compassion of the Father who will have mercy upon them. Yet those whom he has anointed are those who are perfected.
44. Now the volition of the Father is that which reposes in his heart and pleases him. Nothing exists without him, nor does anything occur without the volition of the Father. But his volition is unfathomable. His volition is his imprint, and no one can determine it nor anticipate it in order to control it. But whenever he wills, what he wills exists— even if the sight does not please them. They are nothing before the face of God and the volition of the Father. For he knows the beginning and the ending of them all— at their end he shall question them face-to-face. Yet the ending is to receive acquaintance with this-one who was hidden. Now this is the Father— this-one from whom the beginning came forth, this-one to whom all these shall return who came forth from him. Yet they have been manifest for the glory and joy of his Name.
45. Now the Name of the Father is the Son. He first named him who came forth from himself, and who is himself. And he begot him as a Son. He bestowed his own Name upon him. It is the Father who from his heart possesses all things. He has the Name, he has the Son who can be seen. Yet his Name is transcendental— for it alone is the mystery of the invisible, which thru him comes to ears completely filled with it.
46. For indeed the Name of the Father is not spoken, yet rather it is manifested as a Son. Accordingly, great is the Name! Who therefore could proclaim a Name for him, the supreme Name, except him alone whose Name this is, together with the Sons of the Name?— those in whose heart the Name of the Father reposes and who themselves likewise repose in his Name. Because the Father is unchangeable, it is he alone who begot him as his own Name before he fashioned the eternal ones, so that the Name of the Father would be Lord over their heads— this-one who is truly the Name, secure in his command of perfect power.
47. The Name is not mere wordage, nor is it only terminology, but rather it is transcendental. He alone named him, he alone seeing him, he alone having the power to give him a name. Whoever does not exist has no name— for what names are given to nothingness? But this existing-one exists together with his Name. And the Father alone knows him, and he alone names him.
48. The Son is his Name. He did not keep him hidden as a secret— but rather the Son came to be, and the Father alone named him. Thus the Name belongs to the Father, such that the Name of the Father is the Son. How otherwise would compassion find a name, except from the Father? For after all, anyone will say to his companion: ‘Whoever could give a name to someone who existed before him?— as if children do not thus receive their names thru those who gave them birth!’
49. Firstly, therefore, it is appropriate that we think on this topic: what is the Name? Truly the Son is the Name— thus also he is the Name from the Father. He is the existent Name of the Lord. Thus he did not receive the Name on loan as do others, according to the pattern of each individual who is to be created in his heart. For he is the Lordly Name. There is no one else who bestowed it upon him, but he was unnamable and it was ineffable until the time when He who is Perfect gave expression to the Son alone. And it is the Son who has the power to express his Name and to see him. Thus it pleased the Father in his heart that his desired Name be his Son, and he gave the Name to him— this-one who came forth from the profundity.
50. The Son expressed his secret, knowing that the Father is benevolent. This is exactly why the Father brought this-one forth— so that he might speak of the dominion and his place of repose from which he came, and render glory to the fullness, the majesty of his Name, and the kindness of the Father. He shall speak of the realm from which each one came— and each one who issued from that place shall thus be hastened to return unto it again, to share in receiving his substance in the place where he stood¹, receiving the taste of that place, receiving nourishment and growth. And his own dominion of repose is his fullness.
Follow these links for other translations and additional information about these texts:
–> Translated by Willis Barnstone and Marvin Meyer… (recommended)
–> Wikipedia entry….