JLPT Test N3 in 07/2012

「～に対して」 (ni taishite) means "towards; against; in contrast to". It's used when comparing or contrasting two things, or indicating the target of an action/feeling. It doesn't fit the meaning of 'for me' in this context.

「～に比べて」 (ni kurabete) means "compared to". It's used for comparison. This sentence is not making a comparison.

「～において」 (ni oite) means "at; in; on (a place or time)" or "in the case of; regarding". It's a formal expression for location or scope. It doesn't fit the meaning of 'for me' or 'from my perspective'.

「～では」 (dewa) is a particle combination indicating a condition or context, or a topic marker followed by a negative. It doesn't fit as a casual suggestion.

「～にも」 (nimo) means "also; even; in addition to". It adds emphasis or inclusion. It doesn't fit the nuance of a suggestion.

「～には」 (niwa) indicates purpose, target, or condition. It doesn't fit the context of a casual invitation.

「～らしい」 (rashii) means "it seems; apparently; I hear that". It indicates information based on what one has heard or observed, but not a personal conjecture.

「～つもりだ」 (tsumori da) means "intend to; plan to". It expresses one's intention or plan. This sentence is about a supposition, not an intention.

「～そうだ」 (sou da) can mean "it seems (from appearance)" or "I hear that". Neither meaning fits the context of a personal supposition about a future event.

「～としたら」 (to shitara) means "if (it were the case that)" or "supposing that". It introduces a hypothetical condition. While similar, 「としても」 is stronger in conveying that the event will proceed *despite* the condition.

「～とすると」 (to suru to) means "if (that is the case)" or "assuming that". It's used for logical deduction or making an assumption. It doesn't fit the nuance of 'even if'.

「～とするなら」 (to suru nara) means "if (one assumes/considers)". Similar to 「とすると」, it's used for making a premise or assumption, not for expressing 'even if'.

「そんなに」 (sonna ni) means "that much" (referring to something close to the listener or something previously mentioned). While it could be used, 「こんなに」 is more natural when the speaker is directly experiencing the taste.

「あんなに」 (anna ni) means "that much" (referring to something far from both speaker and listener, or something from the past/distant memory). It's not appropriate for a current, direct experience.

「どんなに」 (donna ni) means "how much; however much". It's used in questions or to express a high degree. It doesn't fit the context of expressing surprise at the current taste.

「～で」 (de) indicates a location of action, means, or cause. It doesn't fit for listing items in this context.

「～が」 (ga) is a subject marker. While it can be used to list, 「～に～に」 is more natural for listing a variety of items available.

「～は」 (wa) is a topic marker. While it can be used for contrastive listing, it doesn't convey the sense of 'and also' or 'a variety of' as well as 「～に～に」.

「～から」 (kara) means "because". While it indicates a reason, it doesn't form the proportional 'the more... the more...' structure.

「～て」 (te) is a conjunctive particle indicating a sequence of events or a reason. It doesn't form the proportional 'the more... the more...' structure.

「～くても」 (kutemo) means "even if it is close". It expresses a concession, which doesn't fit the proportional relationship described.

「思い出せそうで」 (omoidasesou de) means "looks like I can recall" or "seems like I'm about to recall". This contradicts the speaker's inability to recall the title.

「思い出してきて」 (omoidashite kite) means "have come to recall" or "have been recalling". This implies a successful or ongoing act of recalling, which is the opposite of the speaker's situation.

「思い出させないで」 (omoidasasenai de) is the negative causative te-form, meaning "without making (someone) recall" or "don't make (someone) recall". This doesn't fit the context of the speaker's own inability to recall.

「借りてくださいます」 (karite kudasaimasu) is a polite request or expression of gratitude for someone borrowing something for the speaker. It's not used to state a general ability.

「お借りいたします」 (okari itashimasu) is a humble expression meaning "I will borrow" or "I will humbly borrow". It's used by the speaker when borrowing, not by the library staff to state a general rule for others.

「お借りいただきます」 (okari itadakimasu) is a humble expression meaning "I will have you borrow" or "I will receive the favor of you borrowing". It's used when the speaker is allowing someone to borrow, but it's too formal and doesn't fit the context of stating a general rule for anyone.

「までで」 (made de) would mean "up to (a certain point) and then stopping" or "by (a certain point)". It doesn't convey the meaning of 'even to'.

「でまで」 (de made) is not a standard grammatical construction in this context.

「までに」 (made ni) means "by (a certain time/point)" or "before (a certain time)". It indicates a deadline or limit. It doesn't fit the spatial context of sound reaching a place.

「ついたり消えて」 (tsuitari kiete) uses the te-form of the second verb, which implies a sequence or a state, but not the alternating, repetitive action conveyed by 「～たり～たり」.

「つけたり消して」 (tsuketari keshite) uses the transitive verbs 「つける」 (tsukeru - to turn on) and 「消す」 (kesu - to turn off), implying someone is actively turning the light on and off. The sentence implies the light is doing it by itself (intransitive).

「つけたり消したり」 (tsuketari keshitari) also uses the transitive verbs, implying an active agent turning the light on and off, which is not the case for a malfunctioning light.

「動かさないあいだに」 (ugokasanai aida ni) means "while not moving". This doesn't fit the context of anticipating a future inability to move.

「動かさないうちに」 (ugokasanai uchi ni) means "while not moving" or "before one starts moving". Similar to option 1, it doesn't convey the meaning of 'before becoming unable to move'.

「動かなくなるころに」 (ugokanaku naru koro ni) means "around the time one becomes unable to move". This implies waiting until that point, which contradicts the desire to travel *before* that happens.

「行っているところです」 (okona tte iru tokoro desu) means "is currently being held" (progressive). This contradicts 「これから」 (korekara - from now on), which indicates a future action.

「行われているところです」 (okonawarete iru tokoro desu) means "is currently being held" (passive progressive). This also contradicts 「これから」.

「行うところです」 (okonau tokoro desu) uses the active form of the verb. An opening ceremony doesn't 'perform' itself; it is 'performed' or 'held'.

If "と思う" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "時間は" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "家にいる" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "会ったことは" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "開いたことが" were in the star position, the sentence would be grammatically incorrect or unnatural. Also, `開いたことが` is a typo for `聞いたことが`.

If "お名前は" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "行ってみたい" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "ひとつに" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "もっとも" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "ほど" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "人生" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "考えさせられる" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "すっかり忘れていた" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "メールが来るまで" were in the star position, the sentence would be grammatically incorrect or unnatural.

If "今日がレポートのしめ切り日だった" were in the star position, the sentence would be grammatically incorrect or unnatural.

「ところで」 (tokorode) means "by the way" and is used to change the topic. It doesn't fit the context of presenting an alternative question.

「ところが」 (tokoroga) means "however; even so; despite this". It introduces a surprising or unexpected turn of events. It doesn't fit the context of asking an alternative question.

「それなら」 (sorenara) means "if that's the case; in that case". It's used to draw a conclusion or make a suggestion based on a previous statement. It doesn't fit the context of presenting an alternative question.

「言いました」 (iimashita) is the active form, meaning "said". The senior said it, not the speaker.

「言わせました」 (iwasemashita) is the causative form, meaning "made (someone) say". This implies the speaker made the senior say "Ohayou", which is incorrect.

「言えました」 (iemashita) is the potential form, meaning "was able to say". This doesn't fit the context of being greeted by someone else.

「ついたからです」 (tsuita kara desu) means "because I noticed". While grammatically possible, it doesn't fit the flow of the sentence which is stating the realization itself, not providing a reason for something else.

「ついたせいです」 (tsuita sei desu) means "it's because I noticed (with a negative nuance)" or "it's due to noticing". 「～せい」 (sei) often implies a negative cause or blame. This doesn't fit the neutral context of a realization.

「ついたおかげです」 (tsuita okage desu) means "it's thanks to noticing". 「～おかげ」 (okage) implies a positive result due to something. This doesn't fit the neutral context of a realization.

「以下の」 (ika no) means "the following" or "below". It's used to introduce a list or refer to something written below. It doesn't fit the context of referring to a previously mentioned type of place.

「留学した」 (ryuugaku shita) means "studied abroad". This is irrelevant to the current sentence's context about the senior's workplace.

「驚いた」 (odoroita) means "was surprised". This is irrelevant to the current sentence's context about the senior's workplace.

「知ったのでしょう」 (shitta no deshou) means "I probably learned" or "I must have learned". This expresses conjecture or strong probability, which is not appropriate when stating a definite new understanding.

「知るはずです」 (shiru hazu desu) means "should know" or "is supposed to know". This expresses expectation or certainty, not the act of gaining new knowledge oneself.

「知っていました」 (shitte imashita) means "I knew (it already)". This contradicts the passage, as the speaker was surprised and learned this new usage.

「お客が増えたな」 (okyaku ga fueta na) means "Customers have increased." This is about business success, not about the personal commitment to the work itself, which is the focus of the saying.

「20年は続けよう」 (nijuunen wa tsuzukeyou) means "Let's continue for 20 years." While Mr. Hayashi has continued for over 20 years, the saying implies a commitment beyond a specific number of years, suggesting 'forever' or 'lifelong'.

「三年間がんばろう」 (sannenkan ganbarou) means "Let's do our best for three years." This refers to the initial period of endurance, not the feeling of having overcome that period and being able to continue indefinitely.

The passage says the *toy* is 'hospitalized' to reassure children when they hand it over, not that children themselves are hospitalized with their toys.

The passage explicitly states that if repairs take time, they might keep the toy, meaning not only things that can be fixed on the spot are repaired.

The passage says the Toy Hospital is held *in addition to* book lending, implying that book lending still occurs. It doesn't state that books cannot be borrowed all day.

The ad says "時間の長さはご都合に合わせて決められます" (the length of time can be decided according to your convenience), meaning it's not fixed at 30 minutes, although 30 minutes is given as an example for pricing.

The ad states that the fee is 2,000 yen for beginners and 2,500 yen for intermediate, both for 30 minutes. So, it's not fixed at 2,000 yen for all lessons.

The ad says "レッスンの見学をご希望の方は、まずお電話でご予約をお願いします" (If you wish to observe a lesson, please call first for a reservation), meaning it's not possible to observe anytime without a reservation.

This option describes the *result* of the popularity (more people enjoying, selling year-round), not the *reason* for it.

The passage states that fluorescent light makes people active, while candle light calms them. So, this option contradicts the passage's description of candle light's effect.

The passage says people light candles to calm their minds and relieve stress in an anxious society, not to 'brighten' society in a general sense. The focus is on personal well-being.

「早く起こしてほしい」 (hayaku okoshite hoshii) means "I want you to wake me up quickly." This contradicts his desire to sleep more.

「早く起きてほしい」 (hayaku okite hoshii) means "I want you to get up quickly." This is what his daughter wanted, not what he wanted for himself.

「寝ないでほしい」 (nenai de hoshii) means "I don't want you to sleep." This is the opposite of what he wanted.

The passage explicitly states that the daughter did *not* know the word 「朝焼け」 (morning glow).

While 「きれい」 (kirei: beautiful) is a word she knew and used, the question asks for the word that she used *instead* of the correct term for the phenomenon. 「夕焼け」 is the more specific and notable example of her using a known word to describe something she didn't have the exact term for.

「おとうさん」 (otousan: Dad) is a word she knew, but it's a form of address, not a word used to describe the scenery itself.

The author was woken up early in the morning and saw the *morning* glow, not the evening. He didn't wake up in the evening.

The daughter mistakenly called it "夕焼け" (evening glow), but the author saw a "朝焼け" (morning glow). The author was happy about the beautiful view and his daughter's ability to express herself, not specifically that it was an evening glow.

The author felt that his daughter *already* had the power to express her feelings, not that she *would someday* be able to. The passage states, "人はだれでもことばを使って自分の気持ちを表す力を持っている、わたしはそう感じた" (I felt that everyone has the power to express their feelings using words).

The passage says emails are convenient because they can be *read* at the recipient's convenience, not necessarily that they can be *sent* at the sender's convenience.

The passage says the recipient can read it at their convenience, implying they can choose *when* to read it, not that they can choose *which parts* to read or skip.

The passage states that writing easy-to-understand emails is difficult, but it doesn't compare their readability to handwritten letters or faxes.

The passage says, "まず、一行の文字数を多くしないで、短く切って次の行に進むようにしましょう" (First, don't make the number of characters per line too long; cut it short and move to the next line). This is stated.

The passage says, "一つの内容を書き終わったら。次の一行は何も書かないで、その次の行から書き始めます" (After finishing one topic, leave the next line blank and start writing from the line after that). This is stated.

The passage says, "文章を全部書き終わったら、自分の名前と連絡先を書きます。メールで返事をもらうつもりでも、メールアドレスのほかに自分の電話番号とFAX番号も知らせておきましょう" (After finishing the entire text, write your name and contact information. Even if you expect a reply by email, you should also provide your phone number and FAX number in addition to your email address). This is stated.

The passage suggests writing important things twice (at the end), so this option contradicts the advice given.

The passage explicitly states to include phone and FAX numbers, so this option contradicts the advice given.

The passage advises leaving a blank line *between topics*, not necessarily making the spacing between *all* lines wider. The primary advice for readability is about line length and topic separation.

The beautiful autumn leaves were mentioned earlier, but the reason for approaching the specific tree was the 'white, snow-like things', not the general autumn leaves.

The author didn't know it was a flower yet, only that it was 'white, snow-like things'. The name was learned *after* approaching and asking someone.

The passage says 'snow-like things', implying it wasn't actually snow. The author was curious about what it *actually* was, not to see snow closer.

The passage mentions the leaves changing colors (red, yellow), but the surprise was about the *season* of blooming for cherry blossoms, not their color variations.

The author *already thought* cherry blossoms only bloom in spring. The surprise was learning that this belief was incorrect, i.e., that there are cherry blossoms that bloom in autumn.

While the passerby knew the name, the surprise was about the existence of autumn-blooming cherry blossoms, not merely that someone knew their name.

While the author learned what 'Morning Service' was, the primary reason for being 'very happy' was the benefit of getting free food when hungry, not just the understanding of the term.

The fact that it originated in Nagoya is an interesting piece of information, but it's not the direct reason for the author's personal happiness in that moment.

This option reverses the condition. The service is that if you order coffee/tea, you get toast/egg/salad for free, not that if you order toast, you get coffee for free.

While the author was surprised by some things, the overall tone is one of enjoyment and anticipation, not feeling unsettled or restless.

The passage focuses on new discoveries and differences (like the cherry blossoms and morning service), not similarities to their home country.

The author acknowledges not knowing many things but expresses excitement about learning more, not difficulty in living.

Only one venue (市民センター) meets all the criteria. 安見ホール and レストラン海 require food orders, and 花の家 is closed on Thursdays.

Only one venue (市民センター) meets all the criteria. 安見ホール and レストラン海 require food orders, and 花の家 is closed on Thursdays.

Only one venue (市民センター) meets all the criteria. 安見ホール and レストラン海 require food orders, and 花の家 is closed on Thursdays.

安見ホール is a 30-minute walk from the station, which exceeds the 20-minute requirement.

レストラン海's food starts from 3,000 yen per person, which exceeds the 2,000 yen budget.

市民センター does not allow food orders at the venue, which contradicts the requirement to order food there.