While Hebrew יום שני [yōm šení], Arabic الاثنين [aliθnáyn] and Greek δευτέρα [deftēra] all mean 'second [day]; Monday', Armenian երկուշաբթի [yerkušabthí], Georgian ორშაბათი [oršabathí] and Farsi دوشنبــه [došanbé] 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 bšábta]; 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).