SHIMEI, SHIMEITES . Shimei was a popular name among the Hebrews, being especially common in Levitical circles. Of most of the persons bearing it, absolutely nothing except the name is known. 1 . The personage of this designation, of whom the historian has given us some details, is a Benjamite of the clan of Saul. On account of his tribal and family connexions, it is quite natural for him to be David’s bitter enemy. As the latter is fleeing before Absalom, Shimei meets him and heaps curses and insults on the fugitive monarch. David’s triumphant return, however, brings him in abject penitence to the feet of his sovereign, who pardons him ( 2 Samuel 16:5 ff; 2 Samuel 19:17 ff.). Nevertheless, David in his dying charge is represented as enjoining Solomon to ‘bring his hoar head to Sheol with blood.’ After this Shimei is not permitted to go beyond the walls of Jerusalem on pain of death; but presuming three years later to go to Gath in quest of fugitive slaves, he is executed by Benaiah at the command of the king ( 1Ki 2:8 ff., 1 Kings 2:36 ff.). 2 . In the court intrigues connected with the royal succession, a courtier, Shimei (cf. art. Rei) by name, espoused the cause of Solomon ( 1 Kings 1:8 ). The official at the head of one of the prefectures which were erected by this monarch, is probably identical with him ( 1 Kings 4:18 ). 3 . A master of the vineyards under David ( 1 Chronicles 27:27 ). 4 . A prince of the Judæan royal house, a brother of Zerubbabel ( 1 Chronicles 3:18 ). 5 . The name occurs in the tribal genealogies of both Simeon and Reuben ( 1 Chronicles 4:26-27 ; 1 Chronicles 5:4 ^[1]). 6 . The grandson of Levi ( Exodus 6:17 , Numbers 3:18 ; Numbers 3:21 , 1Ch 6:17 ; 1 Chronicles 23:7 ; 1 Chronicles 23:9 ). 7 . A son of Merari ( 1 Chronicles 6:29 ). 8 . In the genealogy of Asaph ( 1 Chronicles 6:42 ). 9 . The tenth course of Levitical singers who were appointed by David ( 1 Chronicles 25:17 ). 10 . A Levite who took part in the cleansing of the Temple under Hezekiah, probably identical with one mentioned later as having charge of the tithes and oblations ( 2 Chronicles 29:14 ; 2 Chronicles 31:12-13 ). 11 . In post-exilic times the name appears among those who had married foreign wives ( Ezra 10:23 ^[2] 33. ^[1]5 38 ^[4]). The individuals referred to in 1Es 9:33 ; 1Es 9:38 belong to the laity. In Zechariah 12:13 the family of the Shimeites are mentioned as participants in the mourning for national guilt; they appear in this connexion as representatives of the Levites. 12 . The name occurs in the genealogy of Mordecai ( Esther 2:5 ^[5]). 13 . Shammah, the brother of David, appears as Shimei in 2 Samuel 21:21 . 2 Samuel 21:14 . 1 Chronicles 8:21 = Shema of v. 18. James A. Kelso.

Famous. A son of Gershon, and grandson of Levi (Numbers 3:18 ; 1 Chronicles 6:17,29 ); called Shimi in Exodus 6:17 . A Benjamite of the house of Saul, who stoned and cursed David when he reached Bahurim in his flight from Jerusalem on the occasion of the rebellion of Absalom (2 Samuel 16:5-13 ). After the defeat of Absalom he "came cringing to the king, humbly suing for pardon, bringing with him a thousand of his Benjamite tribesmen, and representing that he was heartily sorry for his crime, and had hurried the first of all the house of Israel to offer homage to the king" (19:16-23). David forgave him; but on his death-bed he gave Solomon special instructions regarding Shimei, of whose fidelity he seems to have been in doubt (1 Kings 2:8,9 ). He was put to death at the command of Solomon, because he had violated his word by leaving Jerusalem and going to Gath to recover two of his servants who had escaped (36-46). One of David's mighty men who refused to acknowledge Adonijah as David's successor (1 Kings 1:8 ). He is probably the same person who is called elsewhere (4:18) "the son of Elah." A son of Pedaiah, the brother of Zerubbabel (1 Chronicles 3:19 ). A Simeonite (1 Chronicles 4:26,27 ). A Reubenite (1 Chronicles 5:4 ). A Levite of the family of Gershon (1 Chronicles 6:42 ). A Ramathite who was "over the vineyards" of David (1 Chronicles 27:27 ). One of the sons of Heman, who assisted in the purification of the temple (2 Chronicles 29:14 ). A Levite (2 Chronicles 31:12,13 ). Another Levite (Ezra 10:23 ). "The family of Shimei" (Zechariah 12:13 ; RSV, "the family of the Shimeites") were the descendants of Shimei (1).

(sshih meh' i) Personal name meaning, “my being heard.” 1. Grandson of Levi and head of Levitical family (Exodus 6:17 ; Numbers 3:18 ; compare 1 Chronicles 6:42 ). 2 . A Levite (1 Chronicles 23:9 if the text does not represent duplication in copying as some commentators suggest; compare 1 Chronicles 23:10 ). 3 . Relative of King Saul who cursed and opposed David as he fled from Absalom (2 Samuel 16:1 ). When David returned after Absalom's death, Shimei met him and pleaded for forgiveness and mercy, which David granted because of the festive occasion (2 Samuel 19:1 ). Solomon followed David's advice and had Shimei slain (1 Kings 2:1 ). 4. Court personality who refused to support Adonijah against Solomon (1 Kings 1:8 ). 5 . District supervisor in territory of Benjamin responsible for supplying Solomon's court one month each year (1 Kings 4:18 ); he could be identical with 4. above. 6. Ancestor of Mordecai, the cousin of Esther (Esther 2:5 ). 7 . Brother of Zerubbabel (1 Chronicles 3:19 ). 8 . Member of tribe of Simeon (1 Chronicles 4:26 ). 9 . Member of tribe of Reuben (1 Chronicles 5:4 ). 10 . A Levite (1 Chronicles 6:29 ). 11 . A Benjaminite (1 Chronicles 8:21 ; apparently identical with Shema in 1 Chronicles 8:13 ). 12 . Temple musician under David (1 Chronicles 25:17 ; perhaps also in 1 Chronicles 25:3 with a Hebrew manuscript and some Greek manuscripts as in NRSV, REB, NAS, NIV, TEV). 13. Supervisor of David's vineyards ( 1 Chronicles 27:27 ). 14 . and 15. Two Levites under Hezekiah (2 Chronicles 29:14 ; 2 Chronicles 31:12-13 ). 16 . Levite married to a foreign woman under Ezra (Ezra 10:23 ). 17 . and 18. Two Jews married to foreign women under Ezra (Ezra 10:33 ,Ezra 10:33,10:38 ).

There were several of this name in the Old Testament. (2 Samuel 16:5, etc. 1 Kings 1:8; 1 Chronicles 4:27, etc.) The name seems to be derived from Shamaah, fame—and the post-fix pronoun makes it, my fame.

1. Son of Gershon, the son of Levi. Numbers 3:18 ; 1 Chronicles 6:17 ; 1 Chronicles 23:7,9,10 . Called SHIMI in Exodus 6:17 . 2. Son of Gera, a Benjamite, of the house of Saul: he cursed David, calling him 'a man of Belial,' and threw stones and dust at him, when he was hastening from Jerusalem at the rebellion of Absalom; but made submission on David's return, and was not then punished. David at his death reminded Solomon of Shimei's wickedness, for he had cursed the Lord's anointed king. Solomon promised Shimei his life on the condition that he did not go out of Jerusalem; but he broke the compact and was put to death. 2 Samuel 16:5-13 ; 2 Samuel 19:18-23 ; 1 Kings 2:8-46 . 3. Officer of David who kept aloof from Adonijah on his usurpation. 1 Kings 1:8 . 4. Son of Elah and one of Solomon's commissariat officers. 1 Kings 4:18 . 5. Son of Pedaiah, a son of Jeconiah. 1 Chronicles 3:19 . 6. Son of Zacchur, of the tribe of Simeon. 1 Chronicles 4:26 27 . 7. Son of Gog, of the tribe of Reuben. 1 Chronicles 5:4 . 8. Son of Libni, a Merarite. 1 Chronicles 6:29 . 9. Son of Jahath, a son of Gershon. 1 Chronicles 6:42 . 10. Chief of the tenth course in the service of song. 1 Chronicles 25:17 . 11. The Ramathite who was over the vineyards of David. 1 Chronicles 27:27 . 12. Son of Heman: he took part in the purification of the temple. 2 Chronicles 29:14 . 13. Levite who had charge of the offerings. 2 Chronicles 31:12,13 . 14. Levite who had married a strange wife. Ezra 10:23 . 15,16. Two who had married strange wives. Ezra 10:33,38 . 17. Son of Kish, a Benjamite, and grandfather of Mordecai. Esther 2:5 . 18. A family who will mourn apart on the repentance of Jerusalem. Zechariah 12:13 . This is by some associated with No. 1; but SIMEONis read in the margin, and in the LXX, the Arabic and Syriac versions. See under ZECHARIAH, Zechariah 12 .

AND DAVID SAID, LET HIM ALONE, LET HIM CURSE SHIMEI was a reptile of the royal house of Saul. When Shimei saw David escaping for his life out of Jerusalem, Satan entered into Shimei, and he came forth and cursed at David as he passed by. And he cast stones at David, and cried, Thou bloody man, thou man of Belial, he cried. The Lord hath returned upon thee all the blood of the house of Saul. Behold, thou art taken in thy wickedness, because thou art a bloody man. Why should that dead dog curse the king in that way? said Abishai to David. Let me go over and take off his head. But the king answered to Abishai, So let him curse, because the Lord hath said unto him, Curse David. Let him alone, and let him curse, for the Lord hath bidden him. And still as David went on his way, Shimei also went along on the hillside over against David, and he cursed as he went, and he threw stones at David and cast dust. But David held his peace; for David had said to Abishai, It is the Lord. Political and ecclesiastical party spirit turn us all, on occasion, into reptiles like Shimei. Shimei knew as well as you do that David had never shed a single drop of Saul's blood. So far from that, David's men were astonished and offended at David that he had let Saul go scot-free again and again when he had him in his power. And Shimei knew that quite well. But Shimei hated the truth that he knew. It was not Shimei's interest to admit the truth that he knew. He would not let the truth light on his mind for one moment, especially about David. Nothing was right that David did. Everything was wrong that David had any hand in. If you had a word to say for David, Shimei would follow you about also with curses and stones and dust. Shimei had everything to expect from Saul, and he knew that he had nothing to expect from David; and, therefore, David was a bloody man and a son of Belial. You know Shimei. At any rate, all who know you intimately know Shimei. Charity seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth. But you never yet knew a fierce political or ecclesiastical partisan who had charity. When our political and ecclesiastical partisans begin to have charity we shall no longer need to offer the Lord's prayer every day, and say, Thy kingdom come. Abishai looked up and saw a dead dog barking and biting out of his own kennel-door in Bahurim that day. But it was the Lord to David. David had nothing to do with the fall of Saul on Mount Gilboa; but the fall of Uriah in the front of the battle before Rabbah was ever before David, and never more so than it was that day as he crossed the Kedron, and passed through Gethsemane, and descended upon Bahurim. So let him curse, for the Lord hath said to him, Curse David. To such a divine use was Shimei put of God that greatest day of David's life. For Shimei that day perfected the good work on David that Absalom and Ahithophel had so well begun. Shimei was David's crowning means of grace that day. That day adorns and seals all David's psalms, and it was Shimei that did it. David had only to point with his finger to the hillside, and Shimei's insult and injury would have ceased for ever. But what profit would Shimei's blood have been to David? David had more sense. David had more grace. David knew himself better than that. And he knew God better than that. There is a Shimei that you wish he were dead. He is such a trial and torment to you. He so hampers and hinders you. He is such a rival to you. He is such a thorn in your pillow, and such a crook in your lot, and such a cross on which you are crucified, and are to be crucified, every day you live. You count up how old he is, and you promise yourself to have so many years of relief and enjoyment after he is in his grave. Oh no! Oh no! Let him live. Let his doctor lengthen his days. Let his bow long abide in its strength. Let him see all the days of his fathers. Let him close your eyes. Let him stand over your grave. Let him inherit your substance. Let him live long after you and rejoice in your portion. For it is the Lord. It is your salvation. And who, then, shall say to the Lord, Why hast Thou done this? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? O the depth both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord. Or who hath been His counsellor? Now, what is true of bad men is equally true of all our other bad surroundings, and all our other adverse circumstances, as we call them. For they also are all set of God, and kept of God, and made of God to operate on us for a good use. God sets to each one of us all the special surroundings, good and evil, of our several lives. It is too high for us to attain to and to understand. How He can do that to you, and to me, and to all other men, as much as to you and me, that surpasses us. But over-work and difficulty and impossibility are only true of men; they are not true of God. The Divine Nature is not like human nature; at least, not in things like that. God is everywhere, and He is wholly everywhere; and all His power, and all His wisdom, and all His grace, and all His truth, are with, and for, and around, and within every man. And thus it is that He sets every man's circumstances to him, good and bad, as much and as well as if He had no other man on His hand in earth or in heaven. When Almighty God creates another soul; when He elects to eternal life another new sinner; when He regenerates and begins to sanctify another new saint, He, from that moment, besets him behind and before, and lays His hand upon him. And when we awake to all that, we fall in with it all with unceasing wonder and with unceasing thanksgiving. O Lord, Thou hast searched me, and known me. Thou compassest my path and my lying down, and art acquainted with all my ways. Whither shall I flee from Thy Spirit? How precious, also, are Thy thoughts unto me, O God! How great is the sum of them! He believes nothing who does not believe that. He knows nothing who does not know that. He has not begun to live who lives not always under that. And he will soon come to see God in everything that befalls him; and not God only, but God his Sanctifier and his Saviour. And then he will not let one atom of his most adverse circumstances be altered, lest he should thereby lose something of his full salvation. And when any of his friends, for his protection, or for his peace, or for his comfort would fain remove out of his life aught that tempts and tries him; aught that tramples on him and humbles him; aught that plagues him and vexes him and leads him into sin, like David to Abishai at Bahurim he says to him, Let it alone, for it is the Lord. You say to me rare things about design, and adaptation, and environment, and means to ends, and final causes, and what not; and you both astonish and edify me. But if you fear God, and come, I will tell you how He environs my soul, and how He adapts you and all you say and do, to the good of my soul. If you could see and study my soul, even as I see it and study it, you would see something to make a science out of it. You would see a design and an end and a final cause, the greatest and the best-your soul under sanctification and mine-a final cause and an end next to God Himself. You would see all things in my world and in my generation, all working together upon me for my good. And all so secretly, so exquisitely, so intricately, so surely, and so infallibly working together of God. No. If you love my soul and its salvation, you must not alter by a single hair's breadth any single thing of all my circumstances; not, at least, till you are sure that I have got its divine end and design out of it. Especially not my trying, and tempting, and searching, and sifting, and sanctifying circumstances. And least of all Absalom and Ahithophel and Shimei. Every hour of every day; every man I meet; every word that enters my ear; every sight that enters my eye; all my thoughts within me that like a case of knives wounds my heart-it is all the Lord! If this life were all, then, I admit, it might be different. If you denied the resurrection of the body and the immortality of the soul, then I could understand you. But I cannot understand a man who believes in the sanctification and the eternal life of his own soul escaping the only and sure path of life like that. It is the Lord, and He is set upon my salvation. He is set upon my humility, my submissiveness, my meekness, my gentleness, my resignation, my contentment, my detachment, my self-denial, my cross, my death to sin, my death to myself, my unearthliness, my heavenly-mindedness, my conformity to Christ, and my acceptance of Him-and what a splendid use is all that to which to put all the things that otherwise would be so much against me! And David said to Abishai, and to all his servants, Let this Benjamite alone, and let him curse; for the Lord hath bidden him. It may be that the Lord will look upon mine affliction. And as David and his men went by the way, Shimei went on the hill's side over against David, and cursed David, and threw stones at him, and cast dust. The magnificent use to which God puts the greatest of all His people's evils must not be attempted before a common congregation. Had we an elect-enough and a sympathetic-enough audience, this would make a splendid subject for the evening of the Lord's day. But we would need to have before us only the heavenly-minded, and the much-exercised, and the teachable, and the child-like; while all the frivolous and the captious, and all those given to disputes and debates about divine things should stay at home. There are plenty of materials for this great head of our subject lying scattered over the whole face of Holy Scripture. And the great masters have sometimes taken up this subject, after Holy Scripture. Samuel Rutherford, for example, comes often upon it in his Letters and in all his books. But after he has said all that it is possible to say upon it, he exclaims, Oh! what a deep is here, that created wit cannot take up! Jonathan Edwards takes it up with all his matchless wit in his fine letter to Thomas Gillespie of Carnock, and elsewhere in his golden works. And what do you say to Shakespeare himself? O benefit of ill! now I find trueThat better is by evil still made better!And ruined love, when it is built anew,Grows fairer than at first, more strong, far greater.So I return rebuked to my content,And gain by ill thrice more than I have spent.And then, of death, the wages of sin. Can any good be said of death? Yes; by the proper man.Death,' says Thomas Shepard, 'is the very best of all our gospel ordinances. For in all His other ordinances Christ comes, on occasion, to us; but in a believer's death Christ takes us to be for ever with Him.' A fair specimen of Shepard. And, to bind up this bold anthology with George Herbert: Death, thou wert once an uncouth, hideous thing,Nothing but bones.But since our Saviour's death did put some bloodInto thy face;Thou art grown fair and full of grace,Much in request, much sought for as a good.This brings us to David's deathbed; and David's deathbed has never been without its own difficulties to thoughtful and reverential readers. For Shimei with all his good and all his bad uses comes back again to David's deathbed to tempt and to try David, and to discover what is in David's dying heart. The deathbed sayings of God's saints have a special interest and a delightful edification to us; but David's last words to Solomon about Shimei-we would pass them by if we could. Three or four several explanations of those terrible words of David have been offered to the distressed reader by able men and men of authority in such matters. I shall only mention some of those offered explanations, and leave you to judge for yourselves. Well, some students of the Old Testament are bold to take David's dreadful words about Shimei out of David's mouth altogether, and to put them into the mouth of the prophet who has preserved to us David's life and death. Those awful words, they say, are that righteous prophet's explanation and vindication of the too late execution of Shimei by Solomon after his reprieve had come to an end with the death of David. Others, again, and they, too, some of our most conservative and orthodox scholars, say to us that the text should run in English in this way: 'Hold him not guiltless; at the same time bring not his hoar head down to the grave with blood.' You will blame me for my too open ear to such bold scholarship; and you will think it very wrong in me to listen to such bad men. But the heart has its reasons, as Pascal says, and my heart would stretch a considerable point in textual criticism to get Shimei's blood wiped off David's deathbed. Another interpretation is to take the text as it stands, and to hear David judicially charging Solomon about a case of too long delayed justice against a blasphemer of God and the king. And then the last explanation is the most painful one of all, and it is this, that David had never really and truly, and at the bottom of his heart, forgiven Shimei for his brutality and malignity at Bahurim. And that all David's long-suppressed revenge rushed out of his heart against his old enemy when he lay on his bed and went back on the day on which he had fled from Jerusalem. You can choose your own way of looking at David's deathbed. But, in any case, it is Bahurim that we shall all carry home, and carry for ever henceforth, in our hearts. We shall have, God helping us, David's Bahurim-mind always in us henceforth amid all those who insult and injure us, and say all manner of evil against us falsely; and amid all manner of adverse and sore circumstances, so as to see the Lord in it all, and so as to work out our salvation amid it all. And the Lord will look upon our affliction also, and will requite us good for all this evil, if only we wisely and silently and adoringly submit ourselves to it.

1. Son of Gershom, son of Levi (1 Chronicles 23:7; 1 Chronicles 23:9-10; 1 Chronicles 6:17; 1 Chronicles 6:29; Numbers 3:18; Zechariah 12:13). (See SHELOMITH (5).) SHIMI in Exodus 6:17. 2. Son of Gera, a Benjamite, of Saul's house; at Bahurim, a marked spot on the way from the Jordan valley to Jerusalem, just within Benjamin; to this point Phaltiel followed Michal (2 Samuel 3:16). When David, fleeing from Absalom, reached the edge of the valley, between the road and Shimei's house, Shimei ran along the ridge over against the road, cursing and throwing stones and dust at him and his mighty men still as he went; and saying, "Come out, come out, thou bloody man and thou man of Belial the Lord hath returned upon thee all the blood of the house of Saul (referring to his hanging up Saul's sons for the Gibeonites, 2 Samuel 21, which in time preceded this; also to his general engagement in wars, 1 Chronicles 22:8), and the Lord hath delivered the kingdom into the hand of Absalom thy son, and behold thou art taken in thy mischief because thou art a bloody man" (2 Samuel 16:5-13). Abishai would have "taken off his head" then and there, as a "dead dog" presuming to "curse the king." But David felt it was Jehovah's doing: "let him curse, for the Lord hath bidden him; it may be that the Lord will look on shine affliction, and requite me good for his cursing." An undesigned coincidence between David's language in the history and in the independent psalms, a mark of genuineness (Psalms 109:17; Psalms 109:28, "let them curse, but bless Thou"; Psalms 25:18, "look upon mine affliction," etc.). Shimei wisely was the "first of the house of Joseph" to meet David on his victorious return over Jordan (compare spiritually our wisdom, Luke 14:32). A thousand Benjamites, and Ziba with his 15 sons and 20 servants, were with him. He fell down before the king, confessing his sin and begging David not to "impute iniquity" to him, or remember and take to heart his perversity; spiritually compare Matthew 5:25; Psalms 32:1-6. Again Abishai would have slain Shimei, but David felt his day of restoration to the kingdom was no day for avenging wrongs, and said "thou shalt not die." But on his deathbed David felt, though he forgave Shimei the personal wrong, yet that public justice required his punishment in some form, for David was not likely, in going to appear before God, to cherish revenge after having spared him twice when he might justly have slain him. To Solomon he committed the fulfillment of the duty unfulfilled by himself; "thou knowest what thou oughtest to do unto him." The impunity of Shimei as of Joab had brought the law into discredit, for Shimei was living in court favor at Jerusalem, "thou hast with thee Shimei" (1 Kings 2:8). Anticipating from Shimei's restless spirit that he would attempt some fresh lawlessness, David says, "his hoar head bring thou down to the grave with blood." However, as Solomon did not put him to death but gave him a chance of life, some understand "not" after "bring thou down," taken from the former clause "hold him not guiltless," and "bring not down his hoar head," etc. So in 1 Samuel 2:3, where two prohibitions come together, the negative is expressed only in the first clause and understood in the second. Solomon bound him on pain of death to build a house, and stay at Jerusalem, and not cross the Kedron which separated him from the road to his old abode at Bahurim. After the lapse of three years Shimei went after two slaves of his, who had fled to Achish of Gath. His breach of his own oath brought on him the king's threatened penalty; he was slain by Benaiah. Thus he brought, "on his own head" his wickedness towards David which David had left unavenged; justice had its course so by "taking away the wicked from before the king, his throne was established in righteousness" (Proverbs 25:5; 1 Kings 2:36-46; Psalms 7:16; Ezekiel 17:19). 3. Faithful to Solomon in Adonijah's rebellion (1 Kings 1:8); identified with Shimei son of Elah (1 Kings 4:18), Solomon's commissariat officer in Benjamin; or with Shimei or Shammah, David's brother, or Shammah the Ararite (2 Samuel 23:11). 4. Son of Pedaiah, Zerubbabel's brother (1 Chronicles 3:19). 5. Son of Zacchur, a Simeonite (1 Chronicles 4:26-27); he had 16 sons and six daughters. 6. Son of Gog a Reubenite (1 Chronicles 5:4). 7. A Gershonite Levite, son of Jahath (1 Chronicles 6:42). 8. Son of Jeduthun, chief of the tenth division of singers (1 Chronicles 25:17). 9. The Ramathite, over David's vineyards (1 Chronicles 27:27). 10. A Levite, of the sons of Heman; took part in the purification of the temple under Hezekiah (2 Chronicles 29:14). 11. The Levite, Cononiah's brother, having charge of the offerings, etc., under Hezekiah (2 Chronicles 31:12-13). 2 Chronicles 31:12. A Levite in Ezra's time (Ezra 10:23), married a foreign wife; also SEMIS. 13. Of the Hashum family, put away his foreign wife (Ezra 10:33). 14. Son of Bani, put away his foreign wife (Ezra 10:38). 15. Ancestor of Mordecai, son of Kish, of Benjamin (Esther 2:5).

Shimi