Pekudei does not have a note at the end of the parsha but the Art Scroll commentary says the edition of the Chumash printed with the Malbim's commentary.gives it as 92 (which matches the physical count in the chumash)
Yisro appears to use the taamei elyon count (10 pesukim) instead of the taamei tachton count (13 pesukim) for the total given at the comment at the end. This is based on comparing the note to the physical count as printed in the Chumash.
The mesorah note for Vayeilech of 70 appears for the combined parshiyos of Nitzavim and Vayeilech. This means 40 in Nitzavim and 30 in Vayeilech
The Art Scroll Chumash on the page right after Vzos Haberachah give the total count according to the Mesorah for each sefer and for the total number of pesukim in the Torah.
However, These numbers do not appear to match the totals calculated from the numbers given at the end of each parsha
It appears that the difference in Shmos is the Aseres Hadibros in Yisro between the Taamei Elyon and Taamei Tachton (3 pesukim) The difference in Vayikra is the mesorah note in Tzav and the physical count in Tzav. Vaeschanan starts the Taam Tachton at 5:6 and ends at 5:18, also for a count of 13. This accounts for the three total difference. However the mesorah count at the end says 118 while the printed count shows 7+49+30+25+11 = 122 However, the sefer total differs by 3 rather than 4 so there must be another difference in the sefer.
Double AA points out: In an answer on judaism.stackexchange.com I show that the correct mesorah note in old manuscripts for Vaeschanan is 119 which solves the issue in that parsha, but the book total issue remains for Artscroll. However, in Mechon Mamre's edition based on the old manuscripts, Yisro has only 74 verses and Vaeschanan has only 121 verses (counting both with taamei tachton, unlike how the individual parsha mesorah does) which gives the correct traditional book totals below of 1209 and 955. So the individual parsha mesorah uses the taamei elyon while the book total uses the taamei tachton, and there are no issues remaining when we use the manuscript versions.
I found a blog at eSefer - Aseres Hadibros which discusses the differences and has a comment
all bible texts published by mosad harav kook are based on the edition prepared by r. mordechai breuer
on breuer, see http://agmk.blogspot.com/2007/02/r-mordechai-breuer-ztll-master-masoret.html#links
he explains the trop to the first two pesukim in depth in his "dividing the decalogue into verses and commandments" in The Ten Commandments In History and Tradition, ed. Ben Zion Segal (1990), pp. 291-330.
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The Kesav Ve'hakabalah has a fascinating discussion of the different verse totals of the Decalogue reflected in the various masoretic notes. He claims that there are actually four versions of the division of the decalogue into verses: a) 12 verses - our tahton b) 9 verses - our elyon c) 13 verses - our tahton but with anochi and lo yiheh split into two d) 10 verses - our elyon but with anochi and lo yiheh combined into one. He maintains that the four masoretic totals (end of yisro, end of shemos, end of va'es'hanan and end of devarim) actually reflect the four versions; do the arithmetic and you'll see that he's apparently correct. [I first came across this dicussion of his in an issue of the Ihud Be'hidud weekly ...] Note that this is at the end of the sefer after Devarim.
|Parsha||Count||Sefer Total||Total||Secular Year|
|Bamidbar||159||159||3757||1 CE is 3761|