JLPT Test N3 in 07/2017

「なんか」 (nanka) is a casual particle meaning "things like" or "something like," often used to express a slight negative nuance or vagueness. It doesn't fit the "not only... but also" structure.

「しか」 (shika) is used with a negative verb to mean "only" or "nothing but." For example, 「楽しいことしかありませんでした」 (tanoshii koto shika arimasen deshita) would mean "there were only fun things." This contradicts the sentence's meaning.

「でも」 (demo) means "but" or "however," or can indicate "even" or "any." It doesn't form a grammatical pattern that fits the blank in this context to mean "not only."

「までに」 (made ni) means "by (a certain time/point)." It indicates a deadline or completion point, not a gradual process.

「たびに」 (tabi ni) means "every time" or "whenever." It implies repeated occurrences, not a continuous process of getting used to something.

「のに対して」 (no ni taishite) means "in contrast to" or "whereas." It's used to compare two contrasting things, which is not the case here.

「今にも」 (ima ni mo) means "at any moment now" or "about to." It indicates something is on the verge of happening, not something that has already happened after a wait.

「絶対」 (zettai) means "absolutely" or "definitely." It expresses certainty, not the sense of something finally happening.

「あまりに」 (amari ni) means "too much" or "excessively." It's used to express an extreme degree, which doesn't fit the context of rain stopping.

「便利なのだから」 (benri na no dakara) means "because it's convenient." This implies a reason, but the sentence presents a contrasting negative aspect, not a consequence.

「利だとすると」 (ri da to suru to) is grammatically incorrect. 「利」 (ri) means "advantage" or "profit." Even if it were 「便利だとすると」 (benri da to suru to), meaning "if it's convenient," it wouldn't fit the contrasting meaning.

「便利であるように」 (benri de aru you ni) means "so that it is convenient" or "as if it is convenient." This doesn't convey the contrasting idea needed.

This is the plain form of the verb. 「入れるたがる」 is grammatically incorrect.

「入る」 (hairu) means "to enter" or "to go in" (intransitive). The context requires a transitive verb "to put in." Also, 「入るたがる」 is incorrect.

This is the masu-stem of 「入る」 (hairu), but 「入る」 is intransitive. The sentence requires a transitive verb.

「～に違いない」 (ni chigainai) means "must be" or "there's no doubt." 「間に合うに違いなくて」 would mean "there's no doubt I'll make it in time," which contradicts the apology and the context of rushing.

「～はずがない」 (hazu ga nai) means "there's no way that..." or "it's impossible that..." 「間に合わないはずがなくて」 would mean "there's no way I won't make it in time" (double negative, meaning "I will definitely make it"), which is the opposite of what Yamashita is trying to convey.

「～ないといけない」 (nai to ikenai) means "must do" or "have to do." 「間に合わせないといけなくて」 would mean "I have to make it in time," which doesn't fit the apologetic tone and the implication of being late.

「入ろう」 (hairou) is the volitional form, meaning "Let's enter" or "I intend to enter." This is completely inappropriate for a warning sign.

「入って」 (haitte) is the te-form. It can be used in requests (e.g., 「入ってください」) or as a connective, but not as a standalone strong prohibition.

「入りなさい」 (hairinasai) is a command form meaning "Please enter" or "Enter." This is the opposite of what a warning sign would say.

「～ところだ」 (tokoro da) indicates a state of an action (just about to, in the middle of, just finished). 「買うところだ」 means "I'm about to buy." This doesn't fit the nuance of an impulsive, regrettable action.

「～ことにする」 (koto ni suru) means "to decide to do." This implies a conscious decision, not an impulsive action.

「～てほしい」 (te hoshii) means "I want someone to do something." 「買ってほしい」 means "I want someone to buy it (for me)." This doesn't fit the subject's own action.

「までには」 (made ni wa) means "by (a certain time/point)." It indicates a deadline. It doesn't fit the context of counting occurrences.

「だけに」 (dake ni) means "precisely because" or "as expected." It indicates a reason or a natural consequence. It doesn't fit the nuance of "at least."

「までで」 (made de) means "up to" or "by (a certain limit)." While it can indicate a limit, 「今日までで」 would mean "up to today," which doesn't fit the specific count for "today."

「～なくて」 (nakute) is the negative te-form, often used to connect clauses where the first clause is a reason or cause for the second. While it can mean "not doing something," 「持たなくて出かけた」 would imply "because I didn't have it, I went out," which is awkward. 「持たないで」 is the more natural choice for "without doing."

「持てなくて」 (motenakute) uses the potential form 「持てる」 (moteru, to be able to hold/have). 「持てなくて」 means "because I couldn't hold/have it." This implies an inability, not a choice to not bring it.

Similar to 「持てなくて」, this implies inability. 「持てないで出かけた」 means "I went out unable to hold/have it," which doesn't fit the context of choosing not to bring an umbrella.

「～たいもの」 (tai mono) expresses a strong desire or wish. 「入りたいもの」 means "I want to enter." This doesn't fit the comparative structure.

「入れたのは」 (ireta no wa) means "what I put in" or "the fact that I put in." This is the transitive verb 「入れる」 (ireru, to put in), but the context requires the intransitive 「入る」 (hairu, to enter). Even if it were 「入ったのは」, it wouldn't fit the comparative structure.

「入るまでより」 (hairu made yori) means "more than until entering." This would imply that the period *before* entering was harder, which contradicts the sentence's 「もっと大変だった」 (motto taihen datta - was even harder).

「～をしていく」 (wo shite iku) means "to continue doing something" or "to do something and go." 「においをしていく」 is grammatically incorrect for expressing a smell being perceived. Sensory verbs like 「する」 (suru) for smells/sounds typically take 「が」 (ga).

「～をしている」 (wo shite iru) means "is doing something." 「においをしている」 is grammatically incorrect.

「～がしてある」 (ga shite aru) implies that something has been done in preparation or with a purpose. While 「においがする」 is correct, 「してある」 doesn't fit the natural occurrence of a smell wafting in.

「～ておく」 (te oku) means "to do something in advance" or "to leave something as is." 「～そう」 (sou) indicates appearance or likelihood. 「やっておきそうなので」 means "because it looks like I'll do it in advance," which doesn't fit the context of wanting to finish it today.

「～てみてもいい」 (te mite mo ii) means "it's okay to try doing." This expresses permission or suggestion, not a personal desire to complete a task.

「～ているところだ」 (te iru tokoro da) means "I am in the middle of doing." While 「やっているところなんですが」 means "I am in the middle of doing it," it doesn't convey the strong desire to *finish* it by the end of the day, which is implied by the context of staying late.

This is part of the phrase "magazine or something." It needs a particle to connect to 「紹介されてから」.

This is part of the phrase "magazine or something." It needs a particle to connect to 「紹介されてから」.

This is the end of the phrase "after being introduced." It needs the particle 「で」 to specify *how* it was introduced.

This is part of the 「～たことがありません」 (ta koto ga arimasen) pattern meaning "have never done." It needs to be preceded by the topic 「夕日は」.

This is an adjective modifying 「夕日」. It needs to be followed by 「夕日は」.

This adverb means "this much" or "so." It modifies 「きれいな」 and needs to be at the beginning of the phrase.

This is the final part of the phrase, indicating "in the match." It needs to be preceded by 「おかしくない」.

This means "which one" (referring to the players). It needs to be followed by 「勝っても」.

This means "even if (they) win." It needs to be followed by 「おかしくない」.

This is part of the 「～のではなく(て)」 pattern. It needs to be preceded by 「習わせたいものを」.

This phrase means "things that are interesting." It needs to be preceded by 「子供の」 to specify whose interest.

This means "things (parents) want them to learn." It needs to be followed by 「習わせるのではなくて」.

This is the final part of the grammatical pattern 「～ようにする」. It needs to be preceded by the ability/state 「メモを見ないで話せる」.

This means "practice a lot." It's a connective phrase that needs to be preceded by 「まで」 and followed by 「メモを見ないで話せる」.

This particle means "until." It needs to be followed by 「たくさん練習して」.

「つまり」 (tsumari) means "in short" or "in other words," used to summarize or rephrase. It doesn't fit a narrative sequence of events.

「結局」 (kekkyoku) means "after all" or "in the end," used to state the final outcome. It doesn't fit the immediate consequence of the announcement.

「例えば」 (tatoeba) means "for example." It's used to introduce an example, which is not the function needed here.

「驚かれました」 (odorokaremashita) is the passive form, meaning "I was surprised (by someone/something else)" or "someone was surprised (by me)." While grammatically possible, it implies the surprise was caused by an external agent acting upon the speaker, which is less direct than the speaker simply being surprised.

「驚いたようです」 (odoroita you desu) means "it seems I was surprised" or "it seems someone was surprised." This expresses conjecture about one's own or someone else's state, not a direct statement of the author's feeling.

This combines passive and conjecture, meaning "it seems someone was surprised (by me/something)." It's not a direct statement of the author's own surprise.

「ある」 (aru) means "a certain" or "some." While grammatically possible, it's too vague and doesn't refer back to the specific observation.

「あらゆる」 (arayuru) means "all" or "every." This is too broad and doesn't fit the context of a specific reason.

「私の」 (watashi no) means "my." The reason is not "my reason" in the sense of belonging to the author, but "that reason" which was just discovered.

「などに」 (nado ni) means "etc." or "for example." It doesn't fit the conditional or topical meaning required.

「よりは」 (yori wa) means "rather than" or "more than." It's used for comparison, which is not the context here.

「でも」 (demo) can mean "even" or "but." Neither meaning fits the context of setting a condition for careful use.

「身についてもいいです」 (mi ni tsuite mo ii desu) means "it's okay if the habit is acquired." This is a statement of permission or acceptability, not the author's strong positive opinion.

「身についていいだけです」 (mi ni tsuite ii dake desu) means "it's only good that the habit is acquired." The 「だけ」 (dake) implies "only" or "just," which makes the statement sound dismissive or limited, contradicting the positive tone of the passage.

「身についてもいいと思うだけです」 (mi ni tsuite mo ii to omou dake desu) means "I only think it's okay if the habit is acquired." This combines the "okay" nuance with "only," making it even weaker and less fitting for the author's conclusion.

The passage says the food notes *become* the diary, not that they make it *easier to write a detailed diary later*.

This is the reverse of what the passage states. The passage says *food records* help recall *other things* about the day, not that records of other things help recall food.

The notebook is specifically about *food*, not "things done" in general. While it helps recall what was done, the primary record is food.

They are rebuilding at the *same location*, and the temporary move is *during* construction, not *after* rebuilding.

The email explicitly states: 「電話番号とファクス番号は今までと変わりません。」 (Phone and fax numbers will not change from before.) Only the address changes temporarily.

The email states they will 「営業いたします」 (eigyō itashimasu: operate/do business) at a different address, not that they will close.

The discount condition is based on *temperature*, not *snowfall*.

The condition is the minimum temperature *during a specific period* (3 PM arrival day to 6 AM departure day), not a comparison between arrival and departure day temperatures.

The discount is automatic based on temperature, not on a request to use a "winter service."

The handout says 「全員、遅れないように来てください。」 (Everyone, please come on time.), implying attendance is mandatory for students of the class.

It says 「他学部の学生も参加するので」 (students from other faculties will also participate), implying they are welcome, but it doesn't say their participation is *optional* while others' is not. The "everyone" instruction applies.

The report instruction is for "Students taking 'International Economics' class," not exclusively for those interested in working in Asia.

The author explicitly states they 「急いで温泉旅館を予約しました」 (hurriedly booked a hot spring inn), so they did make a reservation.

While this describes *this specific trip*, it's not the defining characteristic of "this kind of trip" that makes it "first" or "anxious." The novelty was the lack of planning.

This describes the author's *usual* travel style, which is contrasted with "this kind of trip."

This was a *circumstance* leading to the "kind of trip," not the "failure" itself.

The passage states 「一日目は温泉を楽しみ」 (enjoyed the hot spring on the first day), so this is incorrect.

The passage mentions exploring the town on the second day and then going to the beach, not that they spent too much time at the inn.

This contradicts the author's positive conclusion that "occasionally, this kind of trip is also good."

The author enjoyed the trip and doesn't express a desire to stop traveling.

The author already prefers planned trips (「いつものような旅行のほうが安心ですが」), but the conclusion is about the *acceptability* of spontaneous trips, not a renewed commitment to planned ones.

The passage states that *urban* Japanese restaurants needed the leaves, not that this town had many such restaurants.

The passage doesn't mention that the elderly *already wanted* to sell leaves; it was an idea from a town official.

While the town has many forests, it doesn't say they *traditionally* collected and sold leaves. The idea was a new initiative.

While they use computers for orders, there's no mention of them researching and curing their own illnesses.

While they say they are "too busy to get sick," the implication is that the activity itself makes them healthier, not just that they lack time for hospital visits. The phrase 「元気で過ごせるお年寄りも多いののだろう」 (many elderly people can live energetically) supports this.

The passage mentions the leaves quickly turning into money, implying increased income, but it doesn't state that this income was then spent on health-related expenses. The focus is on the activity itself.

The idea came from a town official (「町の役所の人が」), not the elderly.

The job utilizes the *forests* (森林), which are abundant, not "scarce land other than forests."

The town became famous and *then* a movie was made about it, not that the elderly made a movie to make the town famous.

It's once a month, not three times a month.

The group members are the same each time, not different.

Both frequency and group member change are incorrect.

While they were uneasy and initially just watched, they eventually started interacting.

The passage doesn't say they couldn't do what they learned; it says they were uneasy and then gradually started interacting.

This contradicts the "at first they only watched" and "gradually became lively" parts.

This was an impression from the first class, not the reason for surprise in subsequent classes.

This was an incident from the first class, not the recurring surprise in later classes.

While babies smiling was mentioned in the first class, the surprise in later classes was specifically about their *growth* and *increased activity*.

While they interacted, the focus of the impressions was on the baby's vulnerability and parental effort, not their own caregiving ability.

The passage mentions students speaking out, but this is not the stated purpose of the class or the main takeaway from their impressions.

While they felt protective and empathetic towards parents, the passage doesn't suggest they developed a desire to raise babies themselves.

A Course uses a bus, and July 19th is a Wednesday (not weekend).

A Course uses a bus.

While B Course is walking from the start, July 26th is a Wednesday (not weekend).

It says 「Eメール、FAX、または郵送でお申し込みください。」 (Please apply by email, fax, or mail), not *only* by email.

It states: 「料会は集合時にお支払いください。」 (Payment should be made at the time of meeting), not three days in advance.

It says 「説明会に参加を希望される方はお電話ください。」 (Those wishing to attend the information session should call), implying it's *optional* for those who want it, not mandatory for all applicants.