  A grammatical point is relevant here. The objectual “I know Socrates” in classical Greek is oida (or gignôskô) ton Sôkratên; the propositional “I know Socrates is wise” is oida (or gignôskô) ton Sôkratên sophon onta, literally “I know Socrates being wise” or, colloquially, just oida ton Sôkratên sophon, literally “I know Socrates wise”. Thus the Greek idiom can readily treat the object of propositional knowledge, which in English would most naturally be a that-clause, as a thing considered as having a quality. We might almost say that Greek treats what is known in propositional knowledge as just one special case of what is known in objectual knowledge. This suggests that the ancient Greeks naturally saw propositional and objectual knowledge as more closely related than we do (though not necessarily as indistinguishable). If so, Plato may have felt able to offer a single treatment for the two kinds of knowledge without thereby confusing them. The point will be relevant to the whole of the Theaetetus.