This is a picture of the salvation of Hashem's people.

They are saved by the SEH, the lamb.  Where there is no SEH, there is no Savior, only a NEGA.  Where there is no SEH, there is no Redemption, only a NEGA.  Where there is no SEH, there is no Exodus, only a NEGA.  Where there is no SEH, there is no Yeshuos Elokeinu (Salvation of our G-d), no Moshi'a (Deliverer), no forgiveness.   

In Isaiah chapter 53, there is clearly an allusion to Exodus chapters 11 and 12, for Tzadik Avdi (a title for Moshiach,see Zecharyah 3:8 and see also "My Servant David" 2Sm 7:5) is described as if he were a SEH (lamb) on his way to be lashed and wounded and slaughtered.  But the text says this of Moshiach, that the NEGA (plague) fell not on the transgressors, not on the rebels, not on Isaiah's Jewish people, but instead on him, on Moshiach the SEH.   The NEGA fell on the forgotten substitute, the TEMURAH, the SEH, for it says HE WAS WOUNDED FOR OUR TRANSGRESSIONS, HE WAS CUT OFF FROM THE LAND OF THE LIVING (MOSHIACH DIED) FOR MY PEOPLE.  

What is the result of this sacrifice?  The result is that Hashem's people will be justified and have peace.  However, this peace does not come cheaply.  Peace between Hashem's sinful people and Hashem costs the death of Moshiach, for it says he was cut off out of Eretz Chayim (the Land of the Living) for the transgression of my people ("mipesha Ami").

Of what great value is a man’s nefesh!  What is worth more?  To keep his nefesh, what would a man be willing to give up?  What will a man give in exchange for his nefesh?  What will Hashem give in exchange for your nefesh?  Hashem gave the nefesh of Moshiach. The exchange, the temurah, for your nefesh was the nefesh of Moshiach.  It is the blood that makes kaparah for the nefesh.  Hashem does not say, When I see the mitzvos I will pass over you.  Hashem says, When I see the blood I will pass over you.  So it is nefesh for nefesh, Moshiach’s nefesh for your nefesh.  See Isaiah 53:10 and Leviticus 17:11.

The conservative interpretation of Daniel is that Daniel himself completed the authoring of the Book of Daniel in the second half of the sixth century B.C.E. around 530 B.C.E. (when he would have been nearly 90 years old) if he were born ca. 620 B.C.E. There is no conclusive linguistic or historical argument to prove otherwise, and the manuscripts found at Qumran in the Dead Sea Scrolls indicate conclusively that no Hebrew/Aramaic canonical writing was authored later than the Persian period (ending c.a. 330 B.C.E. with the ascendency of Alexander the Great), undermining the older liberal view that Daniel was written about 165 B.C.E. by an unknown author. With Isaiah 53 in front of him, Daniel writes that Moshiach will be cut off. The Hebrew word "yikaret" ("he will be cut off") is used of those who are not only violently killed but also cast out and cut off from the community (Vayikra 17:10). But how could such an evil fate befall the Righteous Moshiach? The anomaly of this is what Daniel is alluding to when he explains immediately, "And nothing to him." In other words, Daniel, writing two centuries after Isaiah, knows from Isaiah 53:8 that Moshiach will be cut off (Isaiah 53:8), but Daniel saw that repeated little word LOH (LAMED HOLAM ALEF) in Isaiah chp 53: the cut-off Moshiach is NOT esteemed, did NOT open his mouth, even to his "shearers" he did NOT open his mouth, and there was NOT any violence one could point to in order to convict him of guilt, and this was true not only of his life but even in his mouth there was NOT any deceit. So clearly he did NOT deserve to be cut off. Therefore the anomaly of Moshiach Tzidkeinu being cut off and violently killed and cast out Daniel here in Daniel 9:26 explains. All these negatives create a positive: since he was NOT guilty of any evil, since in fact he was NOT treated justly in being cut off and NOT treated justly in being cast out and NOT treated justly in being violently killed, and since there was NO evil chargeable to him ("and nothing to him"), then it was possible for this TZADDIK ("Just One" Isaiah 53:11) to YITZDAK ("justify" Isaiah 53:11) many. In Daniel 9:26 it says, "V'AIN LOH" (VAV-ALEF-YOD-FINAL NOON ("AND NOTHING) LAMED-HOLAM-VAV ("TO HIM"). Nothing chargeable to him. The LAMED before the HOLAM VAV of ("to him") can mean "TO him" or it can mean "FOR him." There was nothing chargeable to HIM; whatever was chargeable was "to US." The transgressions (Isaiah 53:5) were not HIS but OURS; the iniquities were not HIS but OURS. He was ILL-treated, MIS-treated, UN-justly treated because there was NOTHING chargeable to him, there was nothing deserved for him (the LAMED in the word in Daniel 9:26 spelled LAMED-HOLAM-VAV can mean "FOR" or it can mean "TO", making the Hebrew say "nothing TO him" or "nothing FOR him"). In other words, Moshiach was not wounded, he did not shed blood, he was not chastised, he was not put to grief for Himself, for Him, but for US!!! for US!!! for US!!!. Zechariah and Daniel and Jeremiah are telling you that Isaiah 53 is about Moshiach the Tzaddik Avdi (see Zech 3:8 and Jer 23:5 and Daniel 9:26), and Daniel is telling you that the Righteous Moshiach's being cut off and violently killed and cast out and cut off from the community was a state of affairs that was nothing to him, nothing for him but rather, by inference, for the community, for us. The kapparah that Moshe Rabbeinu wanted to make (he was willing to give his life) for the community (Ex 32:30) was a kapparah left not for Moses to make but for Moshiach to make, and not for him, for himself but for the community, for us. There was nothing to him. There was nothing for him. Yet he was cut off and this would happen, Daniel foretold, before the 70 C.E. Churban of the Second Temple (see Daniel 9:26). If you object, remember you are not calling the shots. These four canonical Hebrew prophets (Isaiah, Daniel, Zechariah, and Jeremiah) are calling the shots. What they say matters. What you say doesn't matter. Where are you getting this Bible-opposing knowledge anyway?

To understand the asham guilt offering sacrifice of Moshiach in Isaiah chapter 53, we need to look at Ps 110 and also an iggeret kodesh written by a rabbi.

The Hebrew Bible says,

See the ORTHODOX JEWISH BIBLE.