Overwhelming problem of the Exile: apparent superiority of paganism over YHWH(Yahweh). Was a terrible assault to the faith of the Jews:
Israel now in complete subjection to "heathen world power" (Keil, p. 8). Moses' dire warnings in Deuteronomy 28:64-67 had been fulfilled.
In paganism's seeming triumph over YHWH's covenant with Abraham, Babylonian BEL had "swallowed" Judah like a piece of candy (see Jer. 51:34, 44).
No Jerusalem TAMID ministry even in existence during the Exile.
After the Exile, no true TAMID ministry ever reinstated, because ark of the covenant was never recovered; real presence of YHWH in the Jerusalem temple was therefore never truly restored (except in brief personal visit of Christ to Herod's temple).
The only possible identification of HA TAMID (note, a substantive, never so used elsewhere in the Old Testament) during the Exile is as an idiom demoting the ever-continual, all-pervading, all-enveloping presence of surrounding paganism. A blight to Israel's existence in the Exile, a constant irritation, serious concern and challenge to their faith in YHWH.
Constant, supreme question in minds of the Jews in Exile was: "How long" will this terrible "continual" paganism triumph over YHWH? See Psalm 74:1, 3, 10, and 79:5; 80:4; Zech. 1:12. This, main burden of the Exilic psalms (TAMID is frequently used with reference to paganism). Note Isaiah's Exilic concern for TAMID paganism: 51:1214; 52:4-6; 65:1-3. "How long such unrequited TAMID evil?" was cry of Exilic writers.
Vision of Daniel 8 given to answer this persistent question: vs. 13.
Daniel's surprise and agony: sees paganism absorbed into a power even more desolating, worse than itself because of its being now professedly Christian. Creates the "abomination that maketh desolate."
Literal Hebrew of Daniel 8:11-14 presents message relevant to concern of Exilic Jews, and satisfactorily answers their questions regarding paganism's oppression of Israel. The pagan-papal overreach becomes Daniel's concern; but final victory of truth assured as certain.
Only in Daniel is HA TAMID used with article, i.e., "the daily."
The Cyrus Cylinder uses similar expression denoting paganism (line 7).
Without the article, TAMID is used frequently in Exilic times, refers to paganism as a desolating power: Psalm 74:22, 23; Isa. 52:5. See also (but not Exilic) Obad. 16; Nah. 3:19; Hab. 1:17. Would be natural for HA TAMID as a unique substantive to be coined in Babylonian Exile as idiom for paganism.
Neither Ezekiel nor any other Bible author uses TAMID as a noun.
Prophet Daniel not naive; his concern not for mere cultic ritual in the Jerusalem temple. As a prophet, had very mature spiritual perception.
Overwhelming concern of all inspired prophets was for personal heart relationship to YHWH, not revival of ritualism.
When David sinned, the Lord specifically did not "desire" a ritual or daily "sacrifice" (Psalm 51:6, 16, 17).
Jeremiah disparaged the people's preoccupation with their temple CULTUS and daily sacrifices (Jer. 7:1-14, etc.). The Lord actually "hated" the temple CULTUS(see Isa. 1:14; Amos 5:21).
True Israelites not concerned for revival of the temple CULTUS or "daily sacrifice" (see Hos. 6:6; Mic. 3:11; 6:6-8; Amos 5:21-27; Mal. 1:10). Since time of Moses, the "daily sacrifice" in the sanctuary was not of itself of ethical importance; heart religion was important (Jer. 7:21-26).
How could God give major vision to Daniel with its main focus of attention the interruption of cultic ritual He had no "pleasure" in?
Cultic legalism and ritual fanaticism in the time of Maccabees contributed to misunderstanding Daniel's prophecy and attributing undue significance to Antiochus Epiphanes.
Daniel exerted tremendous influence on Gentile world; saw Israel as evangelizing agency for "all families of the earth" (cf. Gen. 12:3). His concern: accomplishment of this mission, not reinstatement of a cultic ritual; but Jews in general did not share maturity of his vision.
Daniel saw sanctuary as an object lesson of cosmic plan of salvation, as did other Hebrew prophets. Could well have had at least a rudimentary concept of antitypical Day of Atonement as the cleansing of the sanctuary in heaven, the final "end" of the sin of the world. In fact, knowledge of a heavenly antitype was common (cf. Ex. 25:8, 40; Psalm 20:1, 2, 6; Heb. 9:11). If "Abraham rejoiced to see" Christ's day, surely Daniel did also. Gospel has always been "everlasting."