JLPT N2 Letters and Vocabulary, Grammar Test

This reading is incorrect. The 'yuu' sound is a long vowel, represented by ゆう.

This reading is incorrect. The 'shuu' sound is a long vowel, represented by しゅう.

This reading is incorrect. Both 'yuu' and 'shuu' are pronounced as short vowels here.

This is the reading for 謝った (ayamatta), meaning 'apologized'.

This is the reading for 焦った (asetta), meaning 'got flustered' or 'panicked'.

This is the reading for 疑った (utagatta), meaning 'doubted' or 'suspected'.

This reading is incorrect. The kanji 骨 (hone) changes to ぼね in this compound, and the first kanji is read せ.

This reading is incorrect. It does not correspond to the kanji 背骨.

This reading is incorrect. The first kanji 背 is read せ, not せい, in this compound.

This is the reading for 実験 (jikken), meaning 'experiment'.

This reading is incorrect. The second kanji 践 is read せん, not ぜん.

This reading is incorrect. It does not correspond to the kanji 実践.

This reading is incorrect. The second kanji 装 is read しょう, not そう.

This is the reading for 以上 (ijō), meaning 'more than' or 'above', or 異常 (ijō), meaning 'unusual'.

This is the reading for 優秀 (yūshū), meaning 'excellent', which is completely unrelated to the kanji 衣装.

警護 (keigo) means 'guard' or 'escort', but 警備 is a more general term for security measures.

係 (kakari) means 'person in charge' or 'duty', and 備 (bi) means 'prepare'. This combination does not form a common word for 'security'.

係 (kakari) and 護 (go) meaning 'protect'. This combination does not form a common word for 'security'.

被 (hi) means 'suffer' or 'receive', and 離 (ri) means 'separate'. This combination does not form 'evacuation'.

避 (hi) means 'avoid', but 離 (ri) is incorrect for the 'nan' sound and meaning of 'difficulty/disaster'.

被 (hi) means 'suffer' or 'receive', and 難 (nan) means 'difficulty'. While 難 is correct, 被 is not the correct kanji for 'evacuate'.

拝う (ogamu) means 'to worship' or 'to bow in reverence', which is a different nuance from general respect.

礼 (rei) means 'gratitude' or 'courtesy'. 礼う is not a standard verb for 'to respect'.

尊う (tattobu) means 'to revere' or 'to value highly', which is similar but 敬う is the more common and direct kanji for 'to respect' in this context.

授 (ju) means 'give' or 'teach'. 授講 would imply giving a lecture, not receiving one.

校 (kō) refers to a school. While 受校 could imply 'receiving a school', it's not the correct term for 'taking a course'.

授 (ju) means 'give' and 校 (kō) means 'school'. This combination is not a standard word.

圧 (atsu) means 'pressure'. This kanji is not used for あつかましい.

熱 (netsu) means 'heat'. This kanji is not used for あつかましい.

暑 (atsu) means 'hot (weather)'. This kanji is not used for あつかましい.

高 (kō) means 'high'. While a player might be 'high-level', 高選手 is not a standard compound.

優 (yū) means 'excellent'. While a player might be 'excellent', 優選手 is not a standard compound. 優秀な選手 (yūshū na senshu) would be correct, but not 優選手.

真 (shin) means 'true' or 'real'. 真選手 is not a standard compound.

特 (toku) means 'special'. 特接近 is not a standard compound.

極 (kyoku) means 'extreme'. 極接近 is not a standard compound, though it conveys a similar meaning to 'extreme closeness'.

激 (geki) means 'intense' or 'violent'. 激接近 is not a standard compound and doesn't fit the context.

着き (tsuki) means 'arrival'. It doesn't fit the context of a letter's recipient.

届け (todoke) means 'delivery' or 'report'. It doesn't fit the context of a letter's recipient.

便り (tayori) means 'news' or 'letter'. While it relates to letters, it doesn't form a phrase like 'letter addressed to me' in this structure.

決着 (kecchaku) means 'settlement' or 'conclusion (of a dispute)'. It's not typically used for the completion of a registration process.

終業 (shūgyō) means 'end of work' or 'closing of business'. It refers to the end of a workday or business operations, not a registration process.

到達 (tōtatsu) means 'arrival' or 'reaching (a goal/destination)'. While registration might reach a state of completion, 完了 is the more natural fit for the act of finishing.

潰れる (tsubureru) means 'to be crushed', 'to collapse', or 'to go bankrupt'. It's not used for muscles weakening.

欠ける (kakeru) means 'to be missing', 'to be chipped', or 'to lack'. It's not used for muscles weakening.

尽きる (tsukiru) means 'to run out', 'to be exhausted', or 'to come to an end'. It's not typically used for muscles weakening, but rather for resources or patience.

減量 (genryō) means 'weight loss' or 'reduction in quantity'. It's not used for omitting explanations.

休止 (kyūshi) means 'suspension' or 'temporary stop'. It's not used for omitting parts of an explanation.

節約 (setsuyaku) means 'saving' or 'economizing'. While it relates to saving time, it's not the direct action taken with the explanation itself.

思い起こす (omoiokosu) means 'to recall' or 'to remember'. It doesn't fit the nuance of a mistaken belief.

考え抜く (kangaenuku) means 'to think through thoroughly' or 'to think hard'. It doesn't fit the context of a mistaken belief.

考えつく (kangaetsuku) means 'to come up with (an idea)' or 'to hit upon'. It doesn't fit the context of a mistaken belief.

音声 (onsei) means 'voice' or 'sound'. While related to voice, 口調 specifically refers to the 'tone' or 'manner' of speaking, which is more precise here.

顔色 (kaoiro) means 'complexion' or 'facial expression'. It refers to appearance, not how one speaks.

内心 (naishin) means 'true feelings' or 'inner thoughts'. It refers to internal state, not external manner of speaking.

労働 (rōdō) means 'labor' or 'work'. While teaching is work, 労働 is a broader term for physical or mental effort, not a specific duty.

勤務 (kinmu) means 'service' or 'duty (at work)'. It refers to the act of working, but 役目 is more specific to a designated role or responsibility.

当番 (tōban) means 'being on duty' or 'taking turns'. It refers to a rotating duty, not a general responsibility of a superior.

みずみずしい (mizumizushii) means 'fresh' or 'youthful'. It does not fit the context of someone trying to avoid paying.

たどたどしい (tadotadoshii) means 'faltering' or 'hesitant'. It does not fit the context.

よわよわしい (yowayowashii) means 'feeble' or 'weak-looking'. It does not fit the context.

解決 (kaiketsu) means 'solution' or 'settlement'. It is not a synonym for 'guide'.

応援 (ōen) means 'support' or 'cheer'. It is not a synonym for 'guide'.

準備 (junbi) means 'preparation'. It is not a synonym for 'guide'.

調べる (shiraberu) means 'to investigate' or 'to check'. It is not a synonym for 'correct'.

覚える (oboeru) means 'to remember' or 'to learn'. It is not a synonym for 'correct'.

使う (tsukau) means 'to use'. It is not a synonym for 'correct'.

ずいぶん (zuibun) means 'very' or 'quite'. It indicates degree, not gradual change.

いつのまにか (itsunomanika) means 'before one knows it' or 'unnoticed'. It implies a sudden or unperceived change, not a gradual one.

やっと (yatto) means 'at last' or 'finally'. It implies a long-awaited outcome, not a gradual process.

つく (tsuku) means 'to be attached' or 'to stick'. This is the opposite of peeling off.

乾く (kawaku) means 'to dry'. This is not a synonym for peeling.

こぼれる (koboreru) means 'to spill'. This is not a synonym for peeling.

考え (kangae) means 'thought' or 'idea'. It is not a synonym for 'gesture'.

着装 (chakusō) means 'dressing' or 'wearing clothes'. It is not a synonym for 'gesture'.

言葉 (kotoba) means 'word' or 'language'. It is not a synonym for 'gesture'.

You don't 'dilute' a course level. You would 'lower' or 'reduce' it (下げる, 下げた).

You don't 'dilute' temperature. You would 'lower' it (下げる, 下げた).

You don't 'dilute' volume. You would 'lower' or 'reduce' it (下げる, 下げた).

You don't say clouds are 'fulfilling' the sky. You would say they are 'covering' or 'filling' the sky (覆っている, 満ちている).

You don't say a smell is 'fulfilling' a place. You would say it is 'filling' or 'permeating' (満ちている, 漂っている).

You don't say problems are 'fulfilling'. You would say problems 'exist' or 'remain' (残っている, ある).

You don't say a date is 'clearly decided'. You would say it's 'clearly decided' (はっきり決まっていない) or 'firmly decided' (明確に決まっていない).

You don't 'clearly refuse' in the sense of vividness. You would 'clearly' or 'firmly' refuse (はっきり断った, きっぱり断った).

You don't say performance is 'vividly superior'. You would say it's 'clearly' or 'markedly' superior (明らかに優れている, 著しく優れている).

You don't say 'foot of the station'. You would say 'in front of the station' (駅の前) or 'near the station' (駅の近く).

You don't say 'foot of a building'. You would say 'at the base of the building' (ビルの下) or 'on the ground floor' (ビルの1階).

You don't say 'foot of the door'. You would say 'at the bottom of the door' (ドアの下) or 'in front of the door' (ドアの前に).

定年 is not used for age limits for rides. You would use 制限年齢 (seigen nenrei: age limit) or 対象年齢 (taishō nenrei: target age).

定年 is not used for the voting age. You would use 選挙権年齢 (senkyoken nenrei: voting age) or 成人年齢 (seijin nenrei: age of majority).

定年 is not used for the lifespan or 'retirement' of animals. You would refer to their average lifespan (平均寿命: heikin jumyō).

なら (nara) means 'if' or 'as for'. It doesn't fit the nuance of 'even'.

ほど (hodo) means 'to the extent that' or 'about'. While it can indicate degree, it doesn't carry the emphasis of 'even' in this negative context.

ばかり (bakari) means 'only' or 'just'. It doesn't fit the nuance of 'even'.

つい (tsui) means 'unintentionally' or 'just (recently)'. It doesn't fit the meaning of 'almost certainly impossible'.

たとえ (tatoe) means 'even if'. It requires a conditional clause and doesn't fit here.

今に (ima ni) means 'soon' or 'before long'. It refers to future time, not likelihood.

に関して (ni kanshite) means 'regarding' or 'concerning'. It doesn't express a ratio.

によって (ni yotte) means 'by' or 'depending on'. It doesn't express a ratio in this way.

にあたって (ni atatte) means 'at the time of' or 'on the occasion of'. It refers to a specific timing, not a ratio.

〜た末に (ta sue ni) means 'after (a long process), finally'. It implies a result after a long effort, not a prerequisite.

〜たとはいえ (ta to wa ie) means 'although it is said that X, Y'. It expresses a concession, not a condition.

〜てはじめて (te hajimete) means 'only after doing X, Y happens for the first time'. It implies a new realization or ability, not a restriction.

〜よう (yō) means 'so that' or 'in order to'. 'いただくよう' would mean 'so that I receive', which doesn't fit the 'every time' nuance.

さしあげる (sashiageru) is the humble form of あげる (ageru), meaning 'to give'. This would mean 'every time I give', which is incorrect as the speaker is receiving gratitude.

さしあげる (sashiageru) is the humble form of あげる (ageru), meaning 'to give'. This would mean 'every time I give', which is incorrect as the speaker is receiving gratitude.

やらされない (yarasarenai) is the negative passive form of やる (yaru), meaning 'not made to do'. 'If he is not made to do it' doesn't fit the nuance of his own desire.

〜てほしくない (te hoshikunai) means 'don't want someone to do'. 'やってほしくないのに' means 'even though I don't want him to do it', which doesn't fit the context of the son's desire.

やってもはじまらない (yatte mo hajimaranai) means 'there's no point in doing it'. This doesn't fit the context of the son's desire.

あるというような (aru to iu yō na) means 'as if there is'. This implies a positive statement, not a critical question.

あるということの (aru to iu koto no) means 'of the fact that there is'. This is a factual statement, not a critical question.

あるのかということの (aru no ka to iu koto no) means 'of the fact of wondering if there is'. While it contains the question, the の at the end makes it grammatically awkward in this context.

〜ようがない (yō ga nai) means 'there's no way to...'. '治りようがない' would mean 'there's no way it can heal', which contradicts the latter part of the sentence.

〜ないでもない (nai demo nai) means 'it's not impossible to...' or 'it's not that it won't...'. '治らないでもない' would mean 'it's not that it won't heal', which is a double negative implying it *can* heal, but doesn't fit the current state.

〜にすぎない (ni suginai) means 'nothing more than' or 'merely'. '治ったにすぎない' would mean 'it has merely healed', which doesn't fit the nuance of not being *completely* healed.

忘れかける (wasurekakeru) means 'to be about to forget' or 'to be starting to forget'. This contradicts the idea of a lasting impression.

忘れないといい (wasurenai to ii) means 'I hope I don't forget'. This expresses a wish, not a statement about the memory's nature.

忘れるおそれがある (wasureru osore ga aru) means 'there is a risk of forgetting'. This also contradicts the idea of an unforgettable memory.

〜ようだ (yō da) means 'it seems that'. '洗濯したようだ' would mean 'it seems I washed it', which implies it *was* washed, contradicting the first part of the sentence.

〜つもりだった (tsumori datta) means 'I intended to'. This doesn't fit the nuance of an accidental near miss.

〜せいだ (sei da) means 'it's because of'. '洗濯したせいだ' would mean 'it's because I washed it', which implies it *was* washed.

〜ておく (te oku) means 'to do something in advance' or 'to leave something as is'. '寝ておく' would mean 'to sleep in advance' or 'to leave myself sleeping', which doesn't fit the context of accidentally falling asleep.

〜ことにする (koto ni suru) means 'to decide to do'. '寝てしまうことにする' would mean 'I decide to accidentally fall asleep', which is illogical.

〜ことにする (koto ni suru) means 'to decide to do'. '寝ておくことにする' would mean 'I decide to sleep in advance', which is illogical.

〜はずだ (hazu da) means 'it should be' or 'it is expected to be'. 'でしかないはずだ' would mean 'it should be nothing more than', which is a definitive statement, not a question the speaker then refutes.

〜なくてはいけない (nakute wa ikenai) means 'must not be'. 'でなくてはいけないはずだ' would mean 'it should not be', which doesn't fit the context of questioning if it's *just* an ideal.

This option contains a grammatical error (のろうか instead of のだろうか) and doesn't fit the meaning.

This word comes at the end of the phrase, before the main verb.

This verb comes before 費用を.

This noun phrase comes before 考えると.

This word comes after する.

This word comes at the very end of the phrase.

This verb comes at the beginning of the phrase.

This phrase comes at the beginning of the sequence.

This phrase comes at the very end of the sequence.

This verb comes after 映画か何かに.

This phrase comes at the beginning of the sequence.

This phrase comes after 作ってくれて.

This phrase comes at the very end of the sequence.

This phrase comes at the very end of the sequence.

This phrase comes after 自分がどう思われているかを.

This phrase comes at the beginning of the sequence.

一方 (ippō) means 'on the other hand' or 'while'. It's used to introduce a contrasting or parallel point, which doesn't fit here.

そして (soshite) means 'and then' or 'and'. It connects sequential events or adds another point, but 'for example' is more precise given the following details.

ただし (tadashi) means 'however' or 'but'. It introduces a condition or exception, which doesn't fit the context of providing examples.

だけ (dake) means 'only'. '体力だけ必要で' would mean 'only physical strength is necessary', which contradicts the previous statement about knowledge and experience.

は (wa) is a topic marker. While grammatically possible, it doesn't convey the nuance of 'also' or 'in addition to' that is implied by the preceding sentences.

こそ (koso) is an emphatic particle, meaning 'precisely' or 'for sure'. '体力こそ必要で' would emphasize physical strength as the *most* important thing, which is not the intended meaning.

〜ことだ (koto da) is used for giving advice or stating a general truth. It doesn't fit the description of a personal emotional reaction in the past.

〜はずだ (hazu da) means 'it should have been' or 'it was supposed to be'. It expresses expectation or certainty, not a direct description of one's own past feeling.

〜てしまった (te shimatta) indicates completion, or an unintended/regrettable action. While '感動してしまった' (I ended up being moved) is grammatically possible, '感動していた' (I was moved) better describes the state of being impressed by the taste.

〜ても (te mo) means 'even if'. 'やってみても良かった' would mean 'even if I tried it, it was good', which doesn't fit the positive conclusion.

〜たら (tara) means 'if/when I tried'. While it can express a result, the 〜て form (やってみて) is more natural for connecting an action to a subsequent feeling or realization.

〜たから (takara) means 'because I tried'. While it expresses a reason, the nuance of 'having tried it, and as a result, it was good' is better captured by the 〜て form.