hati, a, m. one who shuns; from hata, [Ulf. hatan =Anglo-Saxon hatjan; English hate; OHG. hazen; German hassen; Danish hade; Swedish hata] :-- to hate. (Cleasby/Vigfusson Dictionary)

Because of textual problems in the first half stanza, an exact translation is  not possible. Several solutions have been suggested:

Whatever the exact meaning, it seems obvious that the stanza describes the setting of the Sun in the West, as Night ascends in the East. Night rides the horse Hrimfaxi.  In the previous stanza, the advent of twilight signals the end of the gods' banquet. In the following verse, Dag (Day) and Sol (Sun) appear on the horizon at dawn. Here the gods take leave of their hosts (Óðinn and Frigg) as night falls.

 Little is known about the obscure goddess Rind. Closely associated with the sun, she may be identifical to Sól's daughter, Sunna, who will assume her mother's role after Ragnarök, once the wolf catches and devours her (Vafþrúðnismál 47). With Rind, Odin fathers Vali, Baldur's avenger. In Baldurs Draumar 11, we learn that "Rind bears Vali in western halls" (Rindur ber Vála í vestursölum). In Lokasenna 34, Loki says that Njörd was sent east from Vanaheim as a hostage, indicating that Vanaheim is located in the west. This makes it likely that Rind is a member of the Vanir tribe. Odin had a difficult time obtaining her favor, and had to resort to witchcraft. A verse by the skald Kormak preserved in Skaldskaparmál 2, informs us that Odin-Yggr "worked seið on Rind," (seið Yggr til Rindar).  Based on Saxo's account of Rinda in Book 3 of his Gesta Danorum, Rind may be identified with "Billing's maiden" (Billings mær) of Hávamál 97 (see below).  Similarly, Odin makes three journeys to her, and is rejected three times, once having encountered miltiary force, before finally having his way with her.

When Sol and Mani leave the eastern horizon and begin their daily trek across the heavens, their journey is not without danger. From the Ironwood (Völuspá 40) come the wolf-giants Sköll and Hati in pursuit of them. Sköll does not retire from the chase before the car of the bright-faced goddess has reached varna viður in the west (Grímnismál 39: Skoll heitir úlfur, er fylgir inu skírleita goði til Varna viðar).

Varna is genitive plural of the singular Varinn, "defender," "protector." According to Helgakviða Hjörvarðsson, Hati, who pursues the moon, is slain near Varin's Bay (vík Varins, str. 22), and the place-names Varinsfjörður (Varin's fjörd) and Varinsey (Varin's island) occur in Helgakviða Hundingsbana I, 37-40 alongside several names which, along with Billing, appear in Völuspá's dwarf-list stanzas, (i.e. Svarinn, Móinn, Álfur, and Yngvi). It is clear from the context that Varna viður, where the wolf Sköll is obliged to turn back from his pursuit of Sol, and that Varins vík, where the moon's pursuer Hati is conquered, were conceived of as located on the western horizon.  Here then, in the same regions where Varna viður and Varinsvík are located, the divinities of light find defenders and can take rest, when their long day's journey has ended.

The description which Hávamál strophes 97-101 give us of life in Billing's halls correspond perfectly with this view. Through the epic presentation there gleams, so to speak, a conscious symbolizing of nature, which explains the play of colors in the western sky when the sun has set. When evening comes Billing's girl sleeps on her bed (Billings mey eg fann beðjum á sólhvíta sofa -- st. 97). In his halls, Billing has a body-guard of warriors, referred to as his saldrótt, vígdrótt "hall-host," "battle-host," (st. 100, 101), in whom we recognize those Varns who protect the divinities of light that come to his dwelling daily. These warriors keep vigil far into the night, "with burning lights and with torches in their hands," over the slumbering "sun-bright" maiden. When day breaks their services are no longer needed. Then they go to sleep (og nær morgni . . . þá var saldrótt um sofin -- st. 101).


When we add to this that Delling, Mimir's kinsman and eastern neighbor, is the lord of morning and the rosy dawn, and that Billing is Mimir's kinsman and western neighbor, then it follows that Billing, from the standpoint of a symbol of nature, represents the evening and the glow of twilight, and that in the epic he is ruler of those regions of the world where the divinities of light find rest and peace.

According to Gylfaginning 10, Delling is the father of Day, who accompanies Sol across the sky each day, riding his horse, Skinfaxi:

Outside the doors of Delling, the elf of dawn, mythology has located the dwarf Þjóðrerir ("people-mover"), who, according to  Hávamál 160, sings songs of awakening and blessing upon the world:

 Delling's home and the scene of his activity is thus in the east.  Unlike his kinsmen, Night, Day, and Sol, Delling has no duty which requires him to be absent from home a part of the day. The dawn is merely a reflection on Midgard's eastern horizon from Delling's subterranean dwelling. It can be seen only when Night leaves the upper heaven and before Dag and Sol have come forward, and makes no journey around the world. From a mythological standpoint, he is the elf of dawn. The sunset-glow has another genius, Billing, and he, too, is a creation of Modsognir, if the dwarf-list is correct (Völuspá 13, Hauksbók).

Sol, who on her way is pursued by two giant monsters in wolf-guise, is secure when she comes to her forest of the Varns behind the western horizon (til varna viðar - Grímnismál 39). There "in western halls" (Baldurs Draumr 11) dwells Billing, the chief of the Varns (Billing veold Vernum - Widsith, Exeter Book, 320). There rests his daughter Rind bright as the sun on her bed, and his body-guard keeps watch with kindled lights and burning torches (Hávamál 97; cp. 100). Thus Billing is the watchman of the western boundary of Midgard, and Delling of the eastern.

As we have seen, Billing is closely associated with the Vanir, who reside in the western halls of Vanaheim. Likewise, Odin is closely associated with the Aesir, being their founder and father. Odin and his brothers are known collectively as the Sons of Bor. They are three in number. From the opening stanzas of Völuspá and Gylfaginning 6, we learn that they work together to slay the primeval giant Ymir and create Midgard from his dismembered corpse. Gylfaginning 9 informs us that once this task was done, "the sons of Borr were walking along the sea-strand. They found two trees, and took up the trees and shaped men of them." In Völuspá 17-18, the same task is accomplished by to Odin, Hoenir and Lodur.  Thus, Hoenir and Lodur are Vili and Ve. This is confirmed in Lokasenna 24, where Odin and his brothers are designated by the alliterative epithets: Vidrir [Odin], Vili and Ve. As we find three divine beings, begot at the beginning of time, can it be a coincidence that the mythology also knows three tribes of divine beings: Aesir, Vanir and Alfar (elves)? Naturally, these three sons of Bor are the progenitors of the three divine races: Odin of the Aesir, Lodur of the Alfar, and Hoenir of the Vanir. 

In this context, it is tempting to interpret Delling and Billing as alternate names of Odin's brothers, Vili and Ve, also known as Lodur and Hoenir. If Odin represents the sun at its apex, then his brothers, Lodur-Vili and Hoenir-Ve, might naturally represent the rising and setting sun.