Not so, Lord (Mēdamōs, kurie). The negative mēdamōs calls for the optative eiē (may it not be) or the imperative estō (let it be). It is not oudamōs, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (thuson) the unclean animals as from the Lord (kurie) but declines it three times.
For I have never eaten anything (hoti oudepote ephagon pan). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew (lȯ̇kōl) though a like idiom appears in the vernacular Koinéš (Robertson, Grammar, p. 752).
Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xun, sun, together with) originally meant common to several (Latin communis) as in Act 2:44; Act 4:32; Tit 1:4; Jud 1:3. The use seen here (also Mar 7:2, Mar 7:5; Rom 14:14; Heb 10:29; Rev 21:27; Act 10:28; Act 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mar 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.