Known sources do not associate him with any specific location, but he is attested in documents from various settlements inhabited by the Hurrians, from Kizzuwatnean cities in modern Turkey, through Ugarit, Alalakh and Mari in Syria, to Nuzi, in antiquity a part of the kingdom of Arrapha in northeastern Iraq.

He plays an active role in the Song of Ullikummi, where he is the first to spot the eponymous monster, and as a result brings the news about his existence to the weather god.

Examples of its cuneiform writings include ši-mi-i-ge in the so-called "Mitanni letter," ši-mi-ge-e in incantations from Mari, and ši-mi-ga or ši-mi-ka in theophoric names from various sites, from Alalakh in the west to Arrapha in the east.

[7] In some cases, for example in texts from Hattusa, it is difficult to tell which solar deity is meant due to this writing being used to represent multiple names.

[3] According to Alfonso Archi, its second part was most likely derived from the common epithet of this goddess, kallatu, designating her as the spouse of the sun god.

[3] In a bilingual Sumero-Hurrian version of the Weidner god list from Emar Šimige's sukkal is instead Bunene, transcribed in the Hurrian column as dwu-u-un-ni-nu-wa-an.

[3] Haas also described the Ilaliyant [de] deities as members to his court according to Hittite sources,[21] but Piotr Taracha instead concludes that they were associated with the Luwian sun god, Tiwaz.

[4] Due to the latter being female, the compilers of the list, seemingly to avoid the implications that she had a wife, treated the name of Aya present in the first column as a rare spelling of Ea, who was then equated with his Hurrian form Eyan and with the local craftsman god Kothar.

[22] In a single case, in an itkalizi ritual, the Sun goddess of Arinna appears in place of Šimige alongside his wife Ayu-Ikalti.

[4] This theory is considered more plausible than the alternate proposal that it is etymologically related to Hittite šiu(na), "god," or šiwatt, "day," and by extension less directly with the Proto-Indo-European root *diēu-.

[28][2] There is no indication in known sources that any specific location was strongly associated with him,[5] but he is attested in documents from many Hurrian cities, including Urkesh, Tigunani, Alalakh, Nuzi, Arrapha, Tell al-Rimah and Chagar Bazar, for example in numerous theophoric names.

[31] The oldest known attestation of Šimige comes from an inscription of the king of Urkesh, Tish-atal, where the sun god appears between Belet Nagar and Teshub.

[34] References to a solar deity in texts from Nuzi, documenting the religion of the kingdom of Arrapha, are assumed to be evidence of the worship of Šimige as well.

[25] A winged sun symbol is placed above his head, while his robes according to Piotr Taracha resemble those worn by Hittite kings while they fulfilled their priestly duties.

[46] Teshub nonetheless says a seat and a meal should be prepared for Šimige, who protests, to which the host reacts in confusion, assuming that he feels offended for some reason.

[47] The next fragment is not preserved,[48] but it is presumed that it was the continuation of a "stereotypical scene of a messenger arriving with a message so urgent that he refuses to eat before delivering it.

[17] However, Volkert Haas noted that similar epithets of sun gods already functioned earlier in Mari and in Old Assyrian treaties.

[41] According to Gary Beckman, while the surviving fragments of the Hurrian adaptation of the Epic of Gilgamesh are very difficult to translate, it can be established with certainty that Šimige appears in a single passage, explicitly under his Hurrian name,[49] spelled phonetically as dši-mi-i-ga.[50] The same fragment mentions Teshub of Kummanni (du-ub urukum-mi-ni-we),[50] whose Mesopotamian counterpart plays no major role in the original text.

[51] Nicolas Wyatt's suggestion that the god ḫrḫb (Ḫiriḫibi) known from the Ugaritic myth Marriage of Nikkal and Yarikh corresponds to Šimige is not regarded as plausible.