According to Kent Brown, in his speech Abinadi quoted at length from Isaiah 53 and then immediately linked these passages to Jesus' ministry (see Mosiah 14-16). It should be noted here that in Moses' Exodus story, all the word's describing Israel's bondage derive from the root 'bd. A noun from this same root is translated "servant" in Isaiah 53. What is clear here is that Jesus is the expected servant ('ebed) who, by paying the price of redemption, frees all those who will follow him from bondage ('abodah), the very term used in the Exodus account.
As the book of Mosiah progresses from Abinadi to Alma, it is possible to see in the story of Alma a number of types and shadows of Moses and of Christ (of whom Moses was a type). Among other things, each led his group through the wilderness to the land from which their ancestors had set out. Moreover, each gave the law to his people and placed them under covenant to obey the Lord. For Alma's group, the terms of the covenant are rehearsed in Mosiah 18:8-10; the sign of the covenant consisted in baptism (Mosiah 18:12-16); the name of the covenant people was "the church of God, or the church of Christ" (Mosiah 18:17). It is worth noting that Alma prepared himself for his calling by writing down the words delivered by Abinadi.Thus we find a link between the historical deliverance of the Moses' people from bondage in Egypt and Alma's people from bondage in the land of Helam--both of which point to the deliverance of the Lord's people from bondage through the Atonement of the "servant" Christ. [S. Kent Brown, "The Exodus Pattern in the Book of Mormon" in From Jerusalem to Zarahemla, pp. 83-84, 95]