Where Abinadi lived in exile is unknown. Similarities between his and Benjamin's words (cf. Mosiah 16:1; 3:20; 16:5; 2:38; 16:10-11; 3:24-25) could mean that he spent some time in the land of Zarahemla with King Benjamin and his people (Words of Mormon 1:16-17) or received similar revelation during this period. [Lew W. Cramer, "Abinadi," in Encyclopedia of Mormonism, Vol. 1, p. 5]
“After the Space of Two Years Abinadi Came Among Them in Disguise”
If "after the space of two years . . . Abinadi came among them" (Mosiah 12:1), where had Abinadi been? From his prophecy in Mosiah 12:1 that the people had "repented not of their evil doings" it seems that they had not heeded his warnings from two years previous. Perhaps Abinadi had converted followers who had stayed in contact with him during those two years, but if so, they apparently had no success among the rest of the people. One might wonder why Abinadi would disguise himself when his message would betray him immediately? Perhaps the word disguise connotes something different than our modern-day interpretation. According to research by Cynthia Hallen, one of the definitions for the word "disguise" in the Webster's Dictionary of 1828 was "to alter the form and exhibit an unusual appearance." (Cynthia Hallen, "Webster's 1828 Dictionary and the Book of Mormon," personal communication). Such terms would seem suitable if Abinadi was not trying to totally conceal himself but came dressed distinctively (and meaningfully) for the celebration of an important Israelite religious festival. If Abinadi was to give a distinctive covenant message, what better way to illustrate it. [Alan C. Miner, Personal Notes] [See the commentary on Mosiah 12:6; 12:33]
“Abinadi Came Among Them in Disguise”
According to Alan Goff, the Book of Mormon student should notice that after two years in hiding, Abinadi comes back in disguise (Mosiah 12:1). While the idea of a "disguise" is interesting in itself, one should also note that in the same verse which describes Abinadi's coming forth in "disguise" after two years of hiding, Abinadi also asserts that the people are the Lord's and not Noah's.
Since the arrest warrant had been out for Abinadi for those two years, he might have had good reason to be in disguise. But why blow your disguise immediately by citing the Lord's command to prophesy and thus identify yourself?
Since the text claims to be a product of an ancient Israelite culture, we might look to the Bible to see some meaning in this puzzling passage. We might consider that a type-scene is at work and we might look for similar type-scenes. . . . A number of biblical stories are found which repeat a theme of conflict between a king and someone else (usually a prophet). Someone is in disguise, the disguise is made known, and God's will (usually concerning kingship) is unexpectedly revealed through the act of unveiling the disguise. In two stories (1 Samuel 28, 1 Kings 20) the disguise story ends with the same warning: the defeat of the people in battle, and the death of the king. Moreover, in the story in 1 Kings 20, the "servant of God" does the disguising to ensure that his message would be conveyed unmistakably to the king. This sounds like the Abinadi-Noah story in the Book of Mormon. [See the commentary on Mosiah 11:27, 12:2; 12:3 12:11] [Alan Goff, "Uncritical Theory and Thin Description: The Resistance to History," in Review of Books on the Book of Mormon, Vol. 7, Num. 1, F.A.R.M.S., 1995, pp. 194-196]