JLPT Test N1 in 07/2024

This is an incorrect reading for 腐敗.

This is an incorrect reading for 腐敗.

This is an incorrect reading for 腐敗.

This is the reading for 鈍い (nibui), meaning 'dull' or 'slow'.

This is the reading for 脆い (moroi), meaning 'fragile' or 'brittle'.

This is the reading for 緩い (yurui), meaning 'loose' or 'lenient'.

This is an incorrect reading for 粘膜.

This is an incorrect reading for 粘膜.

This is an incorrect reading for 粘膜.

This is an incorrect reading for 寿命.

This is an incorrect reading for 寿命.

This is an incorrect reading for 寿命.

This is the reading for 咎める (togameru), meaning 'to blame' or 'to reproach'.

This is the reading for 責める (semeru), meaning 'to blame' or 'to accuse'.

This is the reading for 慰める (nagusameru), meaning 'to comfort' or 'to console'.

This is the reading for 契約書 (keiyakusho), meaning 'contract'.

This is an incorrect reading for 誓約書.

This is an incorrect reading for 誓約書.

拠点 (kyoten) means 'base' or 'stronghold', which does not fit the context of overturning a theory.

原本 (genpon) means 'original document', which is unrelated to the context.

元祖 (ganso) means 'originator' or 'founder', which does not fit the context.

寄付 (kifu) means 'donation', which is unrelated to working on holidays.

還元 (kangen) means 'restoration' or 'return (to a previous state)', which does not fit the context.

進呈 (shintei) means 'presentation' or 'gift', which is unrelated to working on holidays.

繰り越す (kurikosu) means 'to carry over (e.g., a balance or task)', which is not applicable to relaying a phone call.

差し替える (sashikaeru) means 'to replace' or 'to substitute', which does not fit the context of handling a phone call.

引き渡す (hikiwatasu) means 'to hand over' or 'to deliver (goods, responsibilities)', which is not typically used for phone calls.

混合 (kongō) means 'mixing' or 'blending', typically used for physical substances, not abstract emotions.

連動 (rendō) means 'interlocking' or 'linkage', implying a mechanical or systematic connection, not emotional intertwining.

反発 (hanpatsu) means 'rebellion' or 'repulsion', which implies opposition, not a mixture of feelings.

低迷 (teimei) means 'slump' or 'stagnation', often used for economic conditions or performance, not typically for construction difficulties.

衰退 (suitai) means 'decline' or 'decay', referring to a general weakening or deterioration, not specific project difficulties.

脱落 (datsuraku) means 'dropping out' or 'falling off', referring to participants or parts, which is not applicable here.

じわじわ describes something happening gradually or slowly, like pain spreading or water seeping.

どろどろ describes something muddy, gooey, or sticky, or a messy situation.

べたべた describes something sticky or clingy.

骨折り (honeori) means 'trouble' or 'effort', referring to the effort someone puts in, not a person who is a burden.

裏目 (urame) means 'unforeseen bad result' or 'backfire', referring to an outcome, not a person.

および腰 (oyobigoshi) means 'hesitant' or 'reluctant posture', referring to one's attitude, not a person who is a burden.

戻す (modosu) means 'to return' or 'to put back', which is not similar in meaning.

送る (okuru) means 'to send', which is not similar in meaning.

譲る (yuzuru) means 'to hand over' or 'to concede', which implies giving up ownership or rights, not necessarily entrusting a task.

ゆううつな (yūutsu na) means 'gloomy' or 'melancholic', which is the opposite in meaning.

楽しい (tanoshii) means 'fun' or 'enjoyable', which is a broader positive emotion, not specifically 'refreshing'.

懐かしい (natsukashii) means 'nostalgic' or 'fondly remembered', which is unrelated to the feeling of refreshment.

減らす (herasu) means 'to reduce' or 'to decrease', which is the opposite of raising funds.

計算する (keisan suru) means 'to calculate', which is a part of managing funds but not the act of raising them.

支払う (shiharau) means 'to pay', which is the act of disbursing funds, not raising them.

変な (hen na) means 'strange' or 'weird', which is not similar in meaning.

危険な (kiken na) means 'dangerous', which is not the primary meaning of ぞんざいな.

強引な (gōin na) means 'coercive' or 'pushy', which describes a forceful manner, not necessarily carelessness.

ふざけた態度で (fuzaketa taido de) means 'with a playful/joking attitude', which is unrelated to the physical posture.

目を閉じて (me o tojite) means 'with eyes closed', which is a different action from hanging one's head.

まじめな表情で (majime na hyōjō de) means 'with a serious expression', which describes facial expression, not head posture.

アクシデント (accident) means 'accident', which is a cause, not the resulting impact or blow.

タブー (taboo) means 'taboo', which is unrelated to the impact of a delay.

プレッシャー (pressure) means 'pressure', which is a feeling or force, not the direct damage or blow itself.

風潮 is not used for personal fashion trends. 流行 (ryūkō, 'fashion trend') would be more appropriate.

風潮 is not used for weather patterns or geographical tendencies. 傾向 (keikō, 'tendency') or 特徴 (tokuchō, 'characteristic') would be more appropriate.

風潮 is not used for the atmosphere or charm of a place. 風情 (fūzei, 'atmosphere, charm') or 雰囲気 (fun'iki, 'atmosphere') would be more appropriate.

もたらす is not typically used for bringing back souvenirs. 持って帰る (motte kaeru, 'to bring back') or 買ってきた (katte kita, 'bought and brought') would be more natural.

もたらす is not used for gaining or building physical strength. つける (tsukeru, 'to gain') or 養う (yashinau, 'to cultivate') would be more appropriate.

もたらす is not used for obtaining permission. 得る (eru, 'to obtain') or 与える (ataeru, 'to grant', if the city is the subject) would be more appropriate.

撤回 is not used for abandoning a climb. 中止する (chūshi suru, 'to cancel') or 断念する (dan'nen suru, 'to give up') would be more appropriate.

撤回 is not used for canceling a reservation. キャンセルする (kyanseru suru, 'to cancel') would be more appropriate.

撤回 is not used for changing one's career path. 変更する (henkō suru, 'to change') or 諦める (akirameru, 'to give up') would be more appropriate.

補填 is not used for filling in blanks on a document. 記入する (kinyū suru, 'to fill in') or 埋める (umeru, 'to fill') would be more appropriate.

補填 is not used for replenishing water in the body. 補給する (hokyū suru, 'to replenish') or 摂る (toru, 'to take in') would be more appropriate.

補填 is not used for covering someone's work. 補う (oginau, 'to supplement, to make up for') or 手伝う (tetsudau, 'to help') would be more appropriate.

コンスタント is not used for repeated emotional reactions. 毎回 (maikai, 'every time') or その都度 (sono tsudo, 'each time') would be more appropriate.

コンスタント is not used for something being on all night. ずっと (zutto, 'continuously') or 一晩中 (hitobanjū, 'all night long') already covers the meaning.

コンスタント is not used for someone's consistent appearance. 常に (tsune ni, 'always') or いつも (itsumo, 'always') would be more appropriate.

ずばり is not used for memories vividly returning. 鮮やかに (azayaka ni, 'vividly') or はっきりと (hakkiri to, 'clearly') would be more appropriate.

ずばり is not used for suddenly quitting something. きっぱりと (kippari to, 'flatly, decisively') or ばっさり (bassari, 'abruptly') would be more appropriate.

ずばり is not used for neatly arranging books. きちんと (kichinto, 'properly') or きれいに (kirei ni, 'neatly') would be more appropriate.

すら (sura) means 'even', implying something unexpected or extreme, which doesn't fit the nuance of a simple contrast.

さえ (sae) also means 'even', implying a minimum condition or an unexpected addition, which doesn't fit the nuance of a simple contrast.

も (mo) means 'also' or 'too', implying addition, which doesn't fit the contrasting context.

にあたって (ni atatte) means 'at the time of' or 'on the occasion of', used for significant events, not for expressing a surprising condition.

に際して (ni saishite) is similar to にあたって, meaning 'at the time of' or 'on the occasion of', often used for formal or important events, not for expressing a surprising condition.

に先立って (ni sakidatte) means 'prior to' or 'before', used for an action that precedes another, which is not the meaning here.

伺って以来 (ukagatte irai) uses the humble form '伺う' but '以来' implies 'since then', which doesn't fit the context of a future request.

伺う際は (ukagau sai wa) uses the humble form '伺う', which is less appropriate for a general announcement to customers than the honorific 'お越しになる'.

お越しになって以来 (okoshi ni natte irai) uses the honorific 'お越しになる' but '以来' implies 'since then', which doesn't fit the context of a future request.

なるかどうかに限らず (naru ka dou ka ni kagirazu) means 'regardless of whether he becomes', which is similar but 'ともかく' emphasizes setting aside the matter more strongly in this context.

ならざるを得ないとしても (narazaru o enai to shitemo) means 'even if he has no choice but to become', which implies inevitability and does not fit the context of a child's dream.

ならざるを得ないばかりか (narazaru o enai bakari ka) means 'not only does he have no choice but to become', which implies inevitability and adds more, not fitting the context.

までもなく (made mo naku) means 'without needing to' or 'it goes without saying', which does not fit the context of a false report being presented as true.

がゆえに (ga yue ni) means 'because of' or 'for that reason' (formal), which indicates cause, not a hypothetical or false appearance.

からには (kara ni wa) means 'since' or 'now that', implying a logical consequence, which does not fit the context of a false report.

最中だった (saichū datta) means 'was in the middle of (an action)', which refers to a point in time, not an outcome.

思いだった (omoi datta) means 'was thinking/feeling', which is grammatically incorrect and does not fit the context.

限りだった (kagiri datta) means 'was the limit of' or 'was as much as', which does not fit the context of a regrettable outcome.

だけある (dake aru) means 'as expected' or 'it's worth it', implying something is justified or has value, which is not the meaning here.

ものがある (mono ga aru) means 'there is something (about it)' or 'it has a certain quality', implying a subtle feeling or characteristic, which does not fit the context of a direct explanation.

ようなものだ (yō na mono da) means 'it's like' or 'it's as good as', implying similarity or equivalence, which is not the meaning here.

悩まされかねない (nayamasare kanenai) means 'might be troubled', implying a possibility of being troubled, which contradicts the relief expressed.

悩ませかねない (nayamase kanenai) uses the transitive verb '悩ませる' (to trouble someone) and means 'might trouble (someone else)', which is grammatically incorrect in this context.

悩ませることはない (nayamaseru koto wa nai) uses the transitive verb '悩ませる' (to trouble someone) and means 'there is no need to trouble (someone else)', which is grammatically incorrect in this context.

強めつつあります (tsuyome tsutsu arimasu) uses the transitive verb '強める' (to strengthen something) and 'つつあります' (is gradually doing), which is grammatically incorrect as wind and rain strengthen on their own.

強める見込みです (tsuyomeru mikomi desu) uses the transitive verb '強める' (to strengthen something), which is grammatically incorrect as wind and rain strengthen on their own.

強まりつつあります (tsuyomari tsutsu arimasu) uses the intransitive verb '強まる' correctly, but 'つつあります' implies it's happening now, not a future forecast.

知りたそうなもので (shiritasō na mono de) means 'seems to want to know', which implies appearance, not a general tendency.

知りたがることです (shiritagaru koto desu) means 'it is the thing they want to know', which is grammatically awkward and doesn't convey the general tendency.

知りそうなことです (shirisō na koto desu) means 'it is likely to know', which implies probability of knowing, not the desire to ask questions.

This phrase 'そうなるのも' (sō naru no mo, 'that it becomes like that too') is part of the conclusion, not the reason, and cannot be placed at the ★ position.

This phrase '勢いの前で何かをするのは' (ikioi no mae de nani ka o suru no wa, 'doing something in front of a large crowd') is the subject of the first clause, not the part that fits the ★ position.

This phrase '子供が' (kodomo ga, 'a child') is the subject of the second clause, not the part that fits the ★ position.

This phrase '雌に限っての' (mesu ni kagitte no, 'limited to females') modifies '行動', so it must come before '行動なのだ'.

This phrase 'とか' (toka, 'it is said that') comes at the very end of the clause, after '行動なのだ'.

This phrase '産卵を控えた' (sanran o hikaeta, 'preparing to lay eggs') modifies '雌', so it must come before '雌に限っての'.

This phrase 'うえに' (ue ni, 'in addition to') connects the first reason ('時間がかかる') to the second reason, so it must come before the ★ position.

This phrase 'ことを踏まえ' (koto o fumae, 'considering that') comes after the reasons, so it must come after the ★ position.

This phrase '受講者からの' (jukōsha kara no, 'from participants') modifies '評判', so it must come before '評判も良くなった'.

This phrase '枕に換えるだけで' (makura ni kaeru dake de, 'just by changing pillows') is the condition for the improvement, and comes before the ★ position.

This phrase '思っていなかったから' (omotte inakatta kara, 'because I hadn't thought') is the reason for the surprise, and comes after the ★ position.

This phrase 'こんなにも' (konna ni mo, 'this much') modifies '睡眠の質がある', so it must come before '睡眠の質があるなんて'.

This phrase 'メリットは理解しつつも' (meritto wa rikai shitsutsu mo, 'while understanding the benefits') is part of the first clause, and comes before the ★ position.

This phrase '導入に至っていない' (dōnyū ni itatte inai, 'have not yet implemented') is the main predicate of the sentence, and comes after the ★ position.

This phrase '先端技術を取り入れる' (sentan gijutsu o toriireru, 'adopting cutting-edge technologies') modifies 'メリット', so it must come before 'メリットは理解しつつも'.

話したとしても (hanashita to shitemo) means 'even if one talks', implying a concession, which doesn't fit the positive cause-effect relationship described.

話そうものなら (hanasō mono nara) means 'if one were to talk', implying a hypothetical, often negative, consequence, which is not the intended meaning.

話さないかぎり (hanasanai kagiri) means 'unless one talks', which implies a condition for something not to happen, conveying the opposite meaning.

会うよりも (au yori mo) means 'rather than meeting', implying a comparison, which does not fit the context of emphasizing the necessity of meeting.

会うまでに (au made ni) means 'before meeting', implying a time frame, which is not the intended meaning.

会っただけでも (atta dake demo) means 'even just by meeting', which implies a minimum condition, but 'こそ' emphasizes the necessity more strongly.

思い出したくてたまらないのです (omoidashitakute tamaranai no desu) means 'I can't help but want to remember', expressing the speaker's desire, not a request to the reader.

思い出すのではないでしょうか (omoidasu no de wa nai deshō ka) means 'Isn't it that you remember?', which is a rhetorical question, less direct than a request.

思い出すしかありません (omoidasu shika arimasen) means 'there's no choice but to remember', implying obligation, which does not fit the context of a suggestion.

という点です (to iu ten desu) means 'it is the point that', which is less conclusive and more about identifying a specific point, not summarizing a reason.

とします (to shimasu) means 'let's assume' or 'I will consider', implying a hypothetical or decision, which does not fit the context of a conclusion.

としています (to shite imasu) means 'is considering' or 'is doing as', implying an ongoing state or action, which does not fit the context of a conclusion.