While Hebrew יום שני [yōm šení], Arabic الاثنين [aliθnáyn] and Greek δευτέρα [deftēra] all mean 'second [day]; Monday', Armenian երկու**շաբթ**ի [yerku**šabth**í], Georgian ორ**შაბათ**ი [or**šabath**í] and Farsi دو**شنبـ**ـه [do**šanb**é] denote the exact same thing, except that they also reveal the connotation hidden in Hebrew, Arabic and Greek – that of the 'second [day after the] **šabát**', i.e., 'Saturday; the rest day'. The meaning of Aramaic ܫܒܬܐ [šábta] 'Saturday' has widened to denote the 'week', whence ܬܪܝܢܒܫܒܐ [trēnbšábba] 'Monday' – from ܬܪܝܢ ܒܫܒܬܐ [trēn b**šábt**a]; literally, 'second in-the-week'. Portuguese, one of few remaining languages, which appear to have followed the same pattern, call 'Monday' *segunda-feira* – lit., the 'second [day after the] holiday'. A further example – Swahili *jumatatu* 'Monday' – sheds an original light on that logic. The word is composed of two parts: *juma* 'week', from Arabic جمعة [žúmuca] 'Friday' (lit., 'gathering' – the rest day in Islamic societies, whence Swahili *ijumaa* 'Friday' itself) and *tatu* 'three', denoting the 'third day in the week'. The original 'Friday' meaning encapsulated in Swahili *jumatatu* provides the final evidence to the effect that, whenever not called by names of planets, weekday concepts in the Old World always pivoted around holidays (or, more precisely, *holy* days).