JLPT Test N3 in 07/2016

「へ」 (e) indicates direction towards a place, but here we need to specify the agent of the desired action.

「を」 (o) marks the direct object of a transitive verb. "人を見に来てほしい" would mean "I want to see people come," which changes the meaning.

「も」 (mo) means "also" or "even." While grammatically possible in some contexts, it doesn't fit the nuance of specifying the agent of the desired action as naturally as 「に」.

「にとって」 (ni totte) means "for (someone's perspective)" or "from the standpoint of." It expresses a viewpoint, not a recipient of an action.

「にしたがって」 (ni shitagatte) means "in accordance with," "following," or "as X happens, Y happens." It indicates a correlation or conformity, not a recipient.

「に比べて」 (ni kurabete) means "compared to." It is used for comparison, which is not the context here.

「絶対に」 (zettai ni) means "absolutely" or "definitely." While it can be used with negatives, "少しも" is more natural for expressing a complete lack of interest in this context.

「なかなか」 (nakanaka) means "quite" or "considerably" (with positives) or "not easily" / "not readily" (with negatives). "なかなか面白くなかった" would imply "it wasn't easily interesting," which doesn't fit the nuance of a complete lack of interest.

「せっかく」 (sekkaku) implies that something was done with effort or trouble, often followed by a negative outcome. It doesn't directly modify the degree of an adjective like "面白くなかった."

「こう」 (kou) means "like this" or "in this way." It's too specific and doesn't refer to the general state of nervousness.

「こういう」 (kou iu) means "this kind of" and modifies a noun. It's grammatically incorrect here as it's not modifying a noun.

「そういう」 (sou iu) means "that kind of" and modifies a noun. Similar to 「こういう」, it's grammatically incorrect here.

「かけ出した」 (kake dashita) means "started running" or "started calling (suddenly)." It implies starting an action, but "かけ直す" is specifically about calling again.

「かけたところだ」 (kaketa tokoro da) means "just finished calling." This implies the action was just completed, not that it will be done again later.

「かけたばかりだ」 (kaketa bakari da) means "just called." Similar to "かけたところだ," it indicates a recently completed action.

「勝つはずだ」 (katsu hazu da) means "should win" or "is expected to win." This implies a strong expectation for one specific player, which contradicts the idea of similar skill levels.

「勝ったらいい」 (kattara ii) means "I hope they win" or "it would be good if they win." This expresses a wish, not a statement about the likelihood of the outcome.

「勝つのではないだろうか」 (katsu no de wa nai darou ka) means "I wonder if they will win" or "don't you think they will win?" This expresses a question or a mild conjecture, but "勝っても不思議ではない" better captures the idea that either outcome is equally possible and not surprising.

「なさって」 (nasatte) is the honorific form of 「して」 (shite - "do"). "なさってください" would mean "please do," which doesn't fit the context of asking the customer to speak.

「お聞きして」 (okiki shite) is a humble (謙譲語 - kenjougo) form of 「聞いて」 (kiite - "ask/listen"). This would be used by the speaker to humble their own action, not to politely ask the customer to speak.

「申し上げて」 (moushiagete) is a humble form of 「言って」 (itte - "say"). This would be used by the speaker to humble their own action of speaking, not to politely ask the customer to speak.

「使われております」 (tsukawarete orimasu) is the passive form of "use" + humble form of "いる." It means "is being used (humbly)." This doesn't fit the context of expressing the speaker's intent to use a gift.

「使っていらっしゃいます」 (tsukatte irasshaimasu) is the honorific form of "使っている" (is using). This would refer to the senior (佐藤先輩) using something, not the speaker.

「使ってくださいます」 (tsukatte kudasaimasu) means "will kindly use (for me)." This would imply the senior using it for the speaker, which is incorrect.

「からでも」 (kara demo) means "even from." "まだ一人からでも返事が来ていない" would mean "still haven't received a reply from even one person." While plausible, "からしか" better conveys the idea of a limited number of replies received, which is the intended meaning given the context of expecting more replies from "みんな" (everyone).

「でしか」 (de shika) uses the particle 「で」 (de) which indicates means, method, or location. It is not appropriate here to indicate the source of a reply.

「ででも」 (de demo) combines 「で」 (de) with 「でも」 (demo - even). It is not appropriate in this context.

「ことにする」 (koto ni suru) means "to decide to do." "ことにするのは" would be "the act of deciding to do," which doesn't fit the "until" context of finding something.

「ことができる」 (koto ga dekiru) means "to be able to do." "ことができるのは" would be "the fact that one can do," which doesn't fit the "until" context.

「ことにするまで」 (koto ni suru made) means "until one decides to do." This doesn't fit the nuance of *finding* the job, but rather *deciding* to find it.

「近いほうがいいかどうか」 (chikai hou ga ii ka dou ka) means "whether a closer one is better or not." This is a question, not a conditional statement for a suggestion.

「近すぎないかどうか」 (chikasuginai ka dou ka) means "whether it's not too close or not." This is a question about being *not too close*, which is the opposite of what the customer implies they might want (closer).

「近すぎなければ」 (chikasuginakereba) means "if it's not too close." This implies a condition for *not being too close*, which doesn't fit the customer's implied preference for proximity to the station.

「出すことになった」 (dasu koto ni natta) means "it was decided that I would produce/emit" or "it came to be that I would produce/emit." This implies a decision or a natural consequence, but not an *easier* process.

「出しつづけてみる」 (dashi tsuzukete miru) means "try continuing to produce/emit." This implies an attempt to continue, not an increase in ease.

「出してみようとした」 (dashite miyou to shita) means "tried to produce/emit." This implies an attempt, not an increase in ease.

「いればいい」 (ireba ii) means "it would be good if you are there." This is a statement of desirability, not a request to prepare.

「おいたでしょう」 (oita deshou) means "you probably cleared it (in advance)." This is a conjecture about a past action, not a request for a future one.

「いるんじゃない」 (iru n ja nai) means "aren't you there?" or "you are probably there, aren't you?" This is a confirmation or a mild assertion, not a request.

「を」 (o) marks the direct object. 「家族を過ごした」 is grammatically incorrect.

「5人」 (gonin) is part of the noun phrase 「家族5人」. It cannot stand alone as the star in this sentence structure.

「楽しい休日」 (tanoshii kyuujitsu) is the direct object of the verb 「過ごした」. It needs to be preceded by 「で」 and followed by 「を」 in the complete sentence.

「味が」 (aji ga) is part of the subject phrase 「濃い味が」. It cannot be the star in this sentence structure.

「いい」 (ii) is an adjective meaning "good." It needs to be followed by 「かもしれないが」.

「かもしれないが」 (kamoshirenai ga) means "might be, but." It is a conjunction that needs to be preceded by 「いい」.

「のを」 (no o) marks the object of the verb 「見て驚いた」. It cannot be the star in this sentence structure.

「すっかり」 (sukkari) is an adverb meaning "completely." It modifies 「変わっている」 and cannot be the star.

「駅の周りが」 (eki no mawari ga) is the subject of the clause describing the change. It cannot be the star.

「自分の子供が」 (jibun no kodomo ga) is the subject of 「生まれた」. It cannot be the star.

「うれしかった」 (ureshikatta) is an adjective meaning "was happy." It needs to be followed by 「日はない」.

「生まれた」 (umareta) is a verb meaning "was born." It needs to be followed by 「日ほど」.

「彼の曲と」 (kare no kyoku to) is part of the comparison phrase. It cannot be the star.

「という点で」 (to iu ten de) means "in the sense that" or "in terms of." It introduces the point of comparison and cannot be the star.

「これまでに」 (kore made ni) means "until now." It is an adverb modifying 「発表されてきた」 and cannot be the star.

「こんなもの」 (konna mono) refers to "such a thing/object." While the incident involved objects, 「こと」 is more suitable for the overall experience or incident.

「そんなこと」 (sonna koto) means "that kind of thing/incident." While similar, 「こんなこと」 is more direct when referring to an immediate or recently experienced event.

「そんなもの」 (sonna mono) means "that kind of thing/object." Similar to 「こんなもの」, it's less appropriate for an abstract event.

「また」 (mata) means "again" or "also." It doesn't fit the sequential flow of events.

「だから」 (dakara) means "therefore" or "so." It indicates a reason or consequence, not a simple chronological sequence.

「そのうえ」 (sono ue) means "in addition" or "furthermore." It adds more information, but doesn't indicate a direct sequence of actions.

「言ってもらえました」 (itte moraemashita) means "was kindly told (by someone)." This implies the speaker received the information, but the sentence structure is "その人は...と( )" (that person said...), indicating the customer's direct action of speaking.

「言わせました」 (iwasemashita) is the causative form, meaning "made someone say." This implies the author forced the customer to speak, which is incorrect.

「言わされました」 (iwasaremashita) is the passive causative form, meaning "was made to say." This implies the customer was forced to speak, which is incorrect.

「よりも」 (yori mo) means "than." It is used *after* the item being compared *to*. For example, "AはBよりも便利" (A is more convenient than B). Here, it would be grammatically awkward.

「のほかは」 (no hoka wa) means "other than." It doesn't fit the comparative context.

「までは」 (made wa) means "until." It doesn't fit the comparative context.

「考えているからです」 (kangaete iru kara desu) means "because I am thinking." This is a reason for a current state, not a change in thinking.

「考えていたのでしょう」 (kangaete ita no deshou) means "probably was thinking." This is a conjecture about past thinking, not a new realization.

「考えただろうと思います」 (kangaeta darou to omoimasu) means "I think I probably thought." This is a conjecture about past thinking, not a new realization or change.

She is inviting them to *watch* her perform, not to *perform together* in the recital.

She is inviting them to the recital, not to *join her dance class*.

While it is a dance performance, the key point is that *she* is performing, making option 3 more specific and accurate to her main intention.

The notice asks to write names, but it does not ask users to report that they have finished tidying their items.

The notice states that expired items *will be discarded* (by the cleaner), and items *will be taken out* (by the cleaner), but it doesn't explicitly ask users to take *all* their items out themselves. It asks them *not to put in* problematic items.

The notice implies expired items will be discarded, but asking to report if they can help is a separate request for volunteers, not a mandatory cooperation for *all users*.

The passage explicitly states that starting with detailed explanations often *doesn't work* for people who are completely lost.

The passage mentions observing the person's state but does not suggest explaining *various* routes; rather, it focuses on the *method* of explaining a single route.

This option describes the opposite approach of what the police officer does. He gives the overall image *before* the detailed route.

This contradicts the passage, which states the author found it surprisingly short as an adult.

This contradicts the passage; the author disliked the slope as a child because it felt long and difficult.

The surprise is about the *length* of the slope itself, not about finding an alternative route to avoid it.

The presence of insects is a *consequence* of the problem (overgrown grass due to lack of weeding), not the primary problem itself.

The passage focuses on the difficulty of *initial* weeding due to inaccessibility, not on the grass growing back quickly after being removed.

Sheep eating the grass is the *solution* to the problem, not the problem itself.

The passage says 「来た羊は秋と同じでした」 (the sheep that came were the same as in autumn), implying the number was consistent, not fewer.

The passage says 「来た羊は秋と同じでした」 (the sheep that came were the same as in autumn), implying the same sheep, not different ones.

The passage mentions a slower eating pace, not a delay in the sheep's arrival.

The sheep only come twice a year, so interaction with them wouldn't be year-round.

The passage mentions interaction, not that they started weeding their own gardens.

The passage doesn't mention them wanting to keep sheep, only enjoying the interaction.

While the author ate it for lunch, the passage mentions that eating curry for *breakfast* is good for waking up the body, not specifically that lunch is the best time for general health benefits.

The passage states curry is good for the stomach, but it doesn't imply the author only eats it when their stomach is upset; rather, they eat it consciously for general health.

While vitamins from vegetables are mentioned as a benefit, the primary reason for eating curry frequently is the general belief that "curry is good for the body," not solely for vitamin intake.

This is a general benefit of curry, but not the specific reason mentioned for its suitability as a breakfast food.

The passage compares curry and porridge in terms of blood circulation, not general nutrition.

The passage states that blood *flow* improves, not that the total *amount* of blood in the body increases.

The passage suggests making it quickly in the morning, but the *reason* is about preserving spice effects, not the time of day itself.

The passage mentions "長時間熱を加える" (applying heat for a long time), which refers to duration, not necessarily high temperature. The issue is prolonged heat, not intensity.

The passage discusses the effect of *heat* on spices, not the quantity of spices to be used.

The passage implies that the greenery is *only* preserved in Hanayamaike, not "here and there" throughout the town.

The passage mentions decreased greenery but does not state that the number of residents has decreased.

This contradicts the passage, which describes a decrease in greenery due to development.

This describes *what happened* at "そのとき," not the event that triggered it.

This event occurred *after* the movement began and grew, not at the initial "そのとき."

This was the *result* of the protection movement and the government's decision, which happened later than "そのとき."

Cooperation between the government and townspeople was a *means* to achieve protection, not the primary reason for wanting to protect the area itself.

While a green space offers relaxation, the passage emphasizes its *unique ecological value* (rare species, clean water) as the core reason for the protection movement, rather than just a general recreational space.

Nature observation events are a *result* of the protection and a way to appreciate the preserved nature, not the fundamental reason for the protection effort itself.

This contradicts the passage, which describes active care and maintenance by the association.

The focus is on preserving existing rare species and removing invasive ones, not on planting new *kinds* of plants.

The goal is to protect the *rare* and *native* species, which often require specific care, not to simply increase low-maintenance plants.

Option ② is an elementary school, which does not match Danit's preference for middle or high school.

Option ③ is on Friday morning, which does not match Danit's preference for Friday afternoon.

Options ③ and ④ do not fully match Danit's preferences (③ is Friday morning, ④'s school type is not confirmed as middle/high).

The announcement states that eating lunch with students is optional: 「希望する人は、申し込みのメールにそのことを書いてください。」 (Those who wish to, please write that in your application email.)

The announcement states: 「これまで国空交会授ミに効加したことがある人も申し込めますが、申し込みが多かった場合は、初めての人に行ってもらいます」 (People who have participated before can also apply, but if there are many applications, first-time participants will be given priority.) This means previous participants *can* apply, but might not be selected.

The announcement specifies that questions should be directed to 「葉月大学 国雲交流センター(山村)」 (Hazuki University International Exchange Center (Yamamura)), not directly to the individual schools.