JLPT Test N1 in 12/2014

This is the reading for 外郭 (gaikaku), meaning 'outer shell' or 'outline', but not for 概略.

This is the reading for 企画 (kikaku: plan) or 規格 (kikaku: standard), which do not fit the context.

This is not a common reading for 概略 and does not form a valid word in this context.

This is the reading for 絡みたい (karamitai), meaning 'want to get involved with' or 'want to entangle', which does not fit the context.

This is the reading for 挑みたい (idomitai), meaning 'want to challenge', which is not the primary meaning of 臨む in this context.

This is the reading for 励みたい (hagemitai), meaning 'want to strive' or 'want to encourage', which does not fit the context.

This is the reading for 催促 (saisoku), which also means 'demand' or 'request for prompt action', but 督促 is pronounced とくそく.

This is not a correct reading.

This is not a correct reading.

This is the reading for 彷徨い (samayoi), meaning 'to wander' or 'to roam', which does not fit the context of a scent.

This is the reading for 潤い (uruoi), meaning 'moisture' or 'richness', which does not fit the context.

This is the reading for 匂い (nioi), meaning 'smell' or 'scent', but the verb form 漂い is pronounced ただよい.

This is the reading for 現象 (genshou: phenomenon) or 減少 (genshou: decrease), which do not fit.

This is not a correct reading.

This is not a correct reading.

This is the reading for 恨んで (urande), meaning 'to resent' or 'to bear a grudge', which does not fit.

This is the reading for 拝んで (ogande), meaning 'to worship' or 'to pray', which does not fit.

This is the reading for 憎んで (nikunde), meaning 'to hate' or 'to detest', which does not fit.

判別 (hanbetsu) means 'distinction' or 'discrimination', which does not fit the context of a bill being passed.

採取 (saishu) means 'collection' or 'gathering', which is unrelated to passing a bill.

選出 (senshutsu) means 'election' or 'selection', typically for people, not for bills.

かすかな (kasuka na) means 'faint' or 'dim', which describes something barely perceptible, not a feeling of loneliness.

ひそかな (hisoka na) means 'secret' or 'private', which does not fit the context.

心無い (kokoronai) means 'heartless' or 'thoughtless', which describes a person's character, not a feeling of being alone.

投げ出す (nagedasu) means 'to throw out' or 'to give up', which is the opposite of preventing deterioration.

吸い上げる (suiageru) means 'to suck up' or 'to absorb', which does not fit the context of managing business deterioration.

打ち切る (uchikiru) means 'to stop' or 'to discontinue', which implies ending something, not preventing its worsening.

キャリア (kyaria) means 'career', which is not something assigned weekly.

チーフ (chiifu) means 'chief' or 'head', referring to a person, not a task.

コスト (kosuto) means 'cost', which does not fit the context of something being imposed on employees.

大差 (taisa) means 'large difference', which describes a disparity, not a type of combination.

変形 (henkei) means 'transformation' or 'deformation', which is unrelated to a combination of people.

遠隔 (enkaku) means 'remote' or 'distant', which describes location, not the nature of a pairing.

引用 (inyou) means 'quotation' or 'citation', which is about referencing text, not utilizing technology.

充当 (juutou) means 'appropriation' or 'allocation', typically for funds or resources.

摂取 (sesshu) means 'intake' or 'absorption', typically for nutrients or information.

震え (furue) means 'trembling' or 'shivering', which describes a physical reaction, not the wavering of trust.

浮かれ (ukare) is related to 浮かれる (ukareru), meaning 'to be in high spirits' or 'to be festive', which is unrelated.

乱れ (midare) means 'disorder' or 'confusion', which describes a state of disarray, but 'trust' is more accurately described as 'wavering' or 'shaken'.

残念 (zannen) means 'regrettable' or 'disappointing', not 'worry'.

意外 (igai) means 'unexpected' or 'surprising', not 'worry'.

不満 (fuman) means 'dissatisfaction' or 'complaint', not 'worry'.

なぜか (nazeka) means 'for some reason', which is the opposite of 'as expected'.

あいにく (ainiku) means 'unfortunately' or 'sorry to say', which expresses regret, not expectation.

たしか (tashika) means 'if I remember correctly' or 'certainly', which implies certainty or recollection, not expectation.

無駄な (mudana) means 'useless' or 'wasteful', which is different from 'careless'.

不利な (furina) means 'disadvantageous' or 'unfavorable', which is unrelated to 'careless remarks'.

無意味な (muimina) means 'meaningless' or 'senseless', which is different from 'careless'.

深刻な (shinkokuna) means 'serious' or 'grave', which describes severity, not necessarily trouble or bother.

重要な (juuyouna) means 'important', which is unrelated to 'troublesome'.

特殊な (tokushuna) means 'special' or 'peculiar', which is unrelated to 'troublesome'.

反省して (hanseishite) means 'to reflect on (one's past mistakes)', which has a nuance of self-reproach not present in 回想.

考え直して (kangaenaoshite) means 'to reconsider' or 'to rethink', which is about changing one's mind, not recalling memories.

後悔して (koukaishite) means 'to regret', which implies remorse, not simply recalling.

分配 (bunpai) means 'distribution' or 'apportionment', typically of goods or profits, not tasks.

分解 (bunkai) means 'disassembly' or 'decomposition', which is unrelated.

分別 (bunbetsu) means 'classification' or 'discretion', which is unrelated.

This option uses 抱え込む incorrectly for memorizing memories. It's not about physically holding memories.

This option uses 抱え込む incorrectly for the capacity of a cram school. It's not about 'taking in' students in this manner.

This option uses 抱え込む incorrectly for cherishing a drawing. While it can mean 'to hold something dear', the nuance of 'keeping to oneself' or 'burden' is not present here, and '大事に持っていてくれた' (kept it carefully) would be more natural.

This option uses 裏腹 to describe opposite personalities, but '全く違う性格' (completely different personalities) would be more natural than '全く裏腹の性格'.

This option uses 裏腹 to describe opposite directions from a station, but '反対の方角' (opposite direction) would be more natural.

This option uses 裏腹 to describe wearing a sweater inside out, but '裏返し' (uragaeshi) is the correct term for 'inside out'.

This option uses 耐えがたい for an object's resistance to humidity. While it can mean 'cannot withstand', it's more commonly used for abstract or emotional burdens, or extreme physical conditions. '湿気に弱い' (weak against humidity) would be more natural.

This option uses 耐えがたい for savings running out. The correct phrase would be '貯金がもたなくなる' (savings won't last) or '貯金が尽きる' (savings will run out).

This option uses 耐えがたい for a bicycle that can no longer be used. The correct phrase would be 'もう使えない' (can no longer be used) or 'もう限界だ' (it's reached its limit).

This option uses 携わる for studying for an exam. While one is 'involved' in studying, 携わる is typically used for professional or significant activities, not personal study. '受験勉強に取り組んでいる' (engaged in exam study) would be more natural.

This option uses 携わる for starting a new hobby. Similar to option 1, it's not typically used for hobbies. '新しい趣味を始めた' (started a new hobby) or '新しい趣味に打ち込み始めた' (started dedicating oneself to a new hobby) would be more natural.

This option uses 携わる for attending a meeting for a specific duration. While one is 'involved' in a meeting, '会議に出席する' (attend a meeting) or '会議に参加する' (participate in a meeting) is more common.

This option uses 人一倍 for a superior wine. While it implies 'more than others', it's not typically used for quality of objects. '人一倍上等なワイン' is unnatural; '格別に上等なワイン' (exceptionally high-quality wine) would be more natural.

This option uses 人一倍 for height. While it means 'more than others', '人一倍背が高かった' (was taller than others) would be more natural than '身長はいつもクラスで人一倍だった'.

This option uses 人一倍 for TV ratings. While it implies 'more than others', '視聴率が非常に高い' (ratings are very high) or '視聴率が群を抜いている' (ratings stand out from the rest) would be more natural.

This option uses 復旧 for a baseball game resuming. The correct term would be '再開する' (saikai suru: to resume).

This option uses 復旧 for two people reconciling after a fight. The correct term would be '仲直りする' (nakanaori suru: to reconcile).

This option uses 復旧 for returning to work after an illness. The correct term would be '復帰する' (fukki suru: to return, to reinstate).

だの is used to list examples, often with a negative nuance, e.g., '花だの木だの' (flowers and trees, etc.). It doesn't convey 'every single flower'.

との is a particle meaning 'with' or 'and', not suitable here.

なり can mean 'as soon as' or 'or', neither of which fits the context of 'every single flower'.

まさか means 'by no means' or 'impossible', expressing strong denial or surprise, which doesn't fit the observation.

なんて is an exclamation of surprise or disbelief, or a casual way to say 'such a thing as'. It doesn't fit as a conjunctive adverb here.

かえって means 'on the contrary' or 'rather', indicating an unexpected result, which doesn't fit the direct observation.

に限って (ni kagitte) means 'only' or 'especially when', often with a negative or surprising nuance. It doesn't fit the cause-and-effect relationship.

にわたって (ni watatte) means 'over (a period/range)' or 'throughout'. It describes extent, not a cause-and-effect relationship.

を含めて (o fukumete) means 'including'. It's used for inclusion, not for a trend leading to an outcome.

着られもしなかった (kirare mo shinakatta) means 'couldn't even wear it', which contradicts '少しきついだが' (a bit tight, but...).

着られてはならなかった (kirarete wa naranakatta) means 'should not have been worn', which is a prohibition and doesn't fit the context.

着るに着られなかった (kiru ni kirarenakatta) means 'couldn't bring myself to wear it' or 'it was impossible to wear (due to some reason)', which implies a stronger impossibility or reluctance than the context suggests.

なさった (nasatta) is the honorific form of した (did), used for the actions of a superior, not for receiving something from a guest.

差し上げた (sashiageta) is the humble form of あげた (gave), meaning 'I gave (to a superior)', which is the opposite of receiving.

おいでくださった (oide kudasatta) is an honorific expression meaning 'came' or 'visited', referring to the guests' action of coming, not the hotel receiving feedback.

謝ろうとしないのだから (ayamarou to shinai no dakara) means 'because he won't try to apologize', which is a reason, but the nuance of 'should just apologize' is missing.

謝っているところに (ayamatte iru tokoro ni) means 'just when he was apologizing', which describes a timing, not a suggestion for action.

謝らないかぎりは (ayamaranai kagiri wa) means 'as long as he doesn't apologize', which sets a condition, but doesn't convey the 'should just apologize' nuance.

入ろうが入るまいが (hairou ga hairu mai ga) means 'whether or not one enters', which expresses indifference or irrelevance, not a specific time period.

入っていてもいなくても (haitte ite mo inakute mo) means 'whether or not one has entered', which is similar to the above and doesn't fit the 'just about to' nuance.

入るにしても入らないにしても (hairu ni shite mo hairanai ni shite mo) means 'whether one enters or not', which expresses a conditional, not a time period.

揺られながらとなれば (yurare nagara to nareba) means 'if it comes to swaying', which sets a condition, not a comparison.

揺られっぱなしなのか (yurareppanashi nano ka) means 'is it that it kept swaying?', which is a question about a continuous state.

揺られっぱなしだとは (yurareppanashi da to wa) means 'that it kept swaying', which is a statement of fact, not a comparison or concession.

悔やまないようにする (kuyamanai you ni suru) means 'to try not to regret', which is an effort to suppress regret, not the feeling itself.

悔やんでばかりだ (kuyande bakari da) means 'only regretting' or 'doing nothing but regretting', which implies a continuous state of regret, but '悔やまれてならない' expresses the intensity of the feeling.

悔やむべきではない (kuyamu beki de wa nai) means 'should not regret', which is a judgment or advice, not the player's direct feeling.

買ってきてはないんだ (katte kite wa nai n da) means 'we haven't bought it', which is a statement of fact, not a future implication of not needing to buy.

買ったきりになってる (katta kiri ni natteru) means 'we bought it and haven't done anything else since', which implies a state of having bought something and then neglecting it, not having enough.

買うつもりじゃなかった (kau tsumori ja nakatta) means 'I wasn't planning to buy it', which is about intention, not the current situation of having enough rice.

This option ('その確かな') is part of the correct phrase but cannot stand alone at the ★ position.

This option ('主人公を') is the object of the verb and should come before the modifying phrase.

This option ('見事な') is an adjective modifying the verb, but the particle 'で' is needed to indicate the means.

This option ('会社の成長') is the object of '望みようもない' and should come before 'など'.

This option ('望みようも') is part of the final negative phrase and cannot be at the ★ position.

This option ('なくして') is part of the initial phrase 'それなくして' and cannot be at the ★ position.

This option ('より丈夫になる') is the predicate of the conditional clause and should come before 'かというと'.

This option ('からといって') is the beginning of the grammatical pattern and cannot be at the ★ position.

This option ('そういう') is part of the concluding phrase and cannot be at the ★ position.

This option ('をもって') is part of the phrase indicating the timing of the breakup and cannot be at the ★ position.

This option ('6枚目にして最後') describes the CD and should come after the subject.

This option ('解散するバンド') is the noun phrase that 'が' attaches to, but 'が' itself is the missing part.

This option ('見られていた') is part of the modifying clause for 'X社' and cannot be at the ★ position.

This option ('来週にも情報を公開すると') is the content of the announcement and comes after the subject.

This option ('するのではないかと') is part of the expectation clause and cannot be at the ★ position.

子供から感じられた (kodomo kara kanjirareta) means 'was felt from the child', which is grammatically awkward and doesn't convey the author's personal childhood feeling.

子供のことで感じていた (kodomo no koto de kanjite ita) means 'was feeling about the child's matter', which shifts the subject and meaning.

子供だったら感じただろう (kodomo dattara kanjita darou) means 'if it were a child, they would have felt', which is a hypothetical statement, not a description of the author's actual past feeling.

ないからだという (nai kara da to iu) means 'it is said that it's because it's not', which is a statement of reason, not a conjecture.

ないと思わせたい (nai to omowasetai) means 'want to make someone think it's not', which implies an intention to deceive or persuade.

ないとしなかったか (nai to shinakatta ka) means 'didn't it not do it?', which is grammatically incorrect and doesn't fit the context.

一度 (ichido) means 'once' or 'one time', which refers to frequency, not a point in time for a thought to occur.

さっき (sakki) means 'a little while ago', which refers to past time, not a sudden realization in the present moment.

必ず (kanarazu) means 'surely' or 'without fail', which expresses certainty, not a transition of thought.

助かってきた (tasukatte kita) means 'has been saved/helped (up to now)', implying a continuous state, which doesn't fit the single instance of feeling helped.

助かっていったわけだ (tasukatte itta wake da) means 'it means it was saved/helped', which is an explanation of a past event, not the direct feeling of being helped in that moment.

助かっていたかなんだ (tasukatte ita ka nanda) is grammatically awkward and doesn't convey the meaning.

に (ni) is a particle indicating location, time, or direction, which doesn't fit the nuance of 'even'.

より (yori) means 'from' or 'than', used for comparison or origin, which doesn't fit.

ぐらい (gurai) means 'about' or 'approximately', or 'to the extent of', which doesn't fit the emphasis on the ox's action.