10 ... Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed? (Mosiah 15)
Sometimes a verse takes on new meaning and added depth as one's own understanding of the Gospel deepens. Such is the case with the verse above. Abinadi's last question in this verse really struck me.
Abinadi immediately answers his own question:
11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.
12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? (Mosiah 15)
In light of the "doctrinal mentorship" extending from Abinadi to Alma-1 and later Alma-2, it seems likely to me that these words of Abinadi are at the root of Alma-2's famous sermon on the word of God (see what I did there?), wherein he likens the word of God to a seed. We also see traces of this doctrine taught by Alma-2 to the people of Zarahemla.
Let's try to find the elements mentioned by Abinadi in Mosiah 15:11 in the sermons of Alma-2:
"whosoever has heard the words of the prophets," "believed that the Lord would redeem his people"
10 And now I ask of you on what conditions are they saved? Yea, what grounds had they to hope for salvation? What is the cause of their being loosed from the bands of death, yea, and also the chains of hell?
11 Behold, I can tell you—did not my father Alma believe in the words which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of God, and my father Alma believe them? (Alma 5)
That's about as clear as it can be. Not only do we get the specific words here, we also get Abinadi and Alma-1 directly mentioned.
"looked forward to that day for a remission of their sins"
As a side note, this wording is connected to Alma-1 in his words at the waters of Mormon:
20 Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people.
21 And he commanded them that there should be no contention one with another, but that they should look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another.
22 And thus he commanded them to preach. And thus they became the children of God. (Mosiah 18)
Alma-2 uses this type of wording several times in his ministry:
15 Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? (Alma 5)
6 But behold, I trust that ye are not in a state of so much unbelief as were your brethren; I trust ... that ye look forward for the remission of your sins, with an everlasting faith, which is to come. (Alma 7)
2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption. (Alma 13)
Interestingly, "look forward" is used 6 times on the small plates (2 Nephi 25:16, 18, 24, 27; 26:8; Jarom 1:11), though never in connection with "redemption" or "remission of sin."
Conclusion
This is yet another interesting example of evidence of Book of Mormon figures reciting doctrines taught by their direct predecessors. A quote from Isaiah taught by Abinadi to Alma-1 is then taught by him, followed by Alma-2. For additional examples, see here.