JLPT Test

`に` typically indicates a destination, time, or indirect object, which doesn't fit the context of asking about a method.

`と` can mean 'with' or 'and', but it's not used in this context to ask about the acceptability of a method. It often implies a result or a condition.

`が` is a subject marker or a conjunction. It doesn't fit grammatically or contextually to express 'by means of this'.

`にとって` means 'for (someone)' or 'from the perspective of (someone)', which is not applicable to a location where an event occurs.

`に対して` means 'towards' or 'in contrast to', used for direction or comparison, not for the location of an event.

`について` means 'about' or 'concerning', used for topics, not for the physical location of an event.

`にだけ` means 'only to (someone)', which would imply the brother is kind only to specific people, contradicting the general praise.

`からだけ` means 'only from (someone)', which doesn't make sense in this context of showing kindness.

`からでも` means 'even from (someone)', which is grammatically incorrect and doesn't fit the meaning of being kind to others.

`全く` (mattaku) means 'completely' or 'entirely', often used with negative forms (e.g., 全く～ない 'not at all'). It doesn't fit a positive command.

`非常に` (hijō ni) means 'very' or 'extremely'. While it expresses intensity, it's typically used with adjectives or adverbs, not directly with a verb like '持ってきてください' to mean 'definitely bring'.

`決して` (kesshite) means 'never' or 'by no means', and is always used with negative forms (e.g., 決して～ない 'never do'). It's the opposite of what's needed here.

`それほど` (sorehodo) means 'to that extent' or 'so much'. It doesn't fit the context of expressing an inability to go due to a reason.

`せっかく` (sekkaku) means 'with much trouble' or 'at great pains'. It often implies that an effort was made, but something was wasted or didn't turn out as hoped. It doesn't fit the direct reason for inability to attend.

`つい` (tsui) means 'unintentionally', 'carelessly', or 'just (did something)'. It implies an action done without thinking or a recent action, which is not the meaning required here.

`途中で` (tochū de) means 'in the middle of' or 'on the way', which doesn't fit the context of a reason for not being able to play.

`一方で` (ippō de) means 'on the other hand' or 'at the same time', used to show contrast or simultaneous actions, not a cause.

`ように` (yō ni) means 'in order to' (purpose) or 'like/as if' (similarity). It doesn't express a reason for an outcome.

`磨いて` (migaite) means 'brushing and then'. If you brush your teeth and then go to sleep, you are less likely to get cavities, which contradicts the sentence's meaning.

`磨くたび` (migaku tabi) means 'every time you brush'. This doesn't fit the context of the negative consequence of not brushing.

`磨かなくて` (migakanakute) means 'not brushing and then'. While it's a negative form, `～なくて` often implies a reason or a sequence of events, but `～ずに` is more natural for 'without doing something' when it's a condition for a negative outcome.

`～ところなのに` means 'even though I'm just about to go out'. This implies a contradiction or unexpected situation, which doesn't fit the context of giving a reason for being busy.

`出かけているところなのに` means 'even though I'm in the middle of going out'. This also implies a contradiction and `～ているところ` indicates an action in progress, which is less suitable for 'about to go out'.

`出かけているところだから` means 'because I'm in the middle of going out'. While grammatically possible, `これから` (from now on) strongly suggests an action that is *about to* start, making `出かけるところ` more appropriate than `出かけているところ`.

`のぼっていきながら` means 'while going up'. This implies doing something else simultaneously, which doesn't fit the context of giving directions to a location.

`のぼってくるには` means 'in order to come up'. `～てくる` indicates movement towards the speaker, which is incorrect for giving directions to a place further away. Also, `～には` implies purpose.

`のぼってくるとき` means 'when coming up'. Similar to option 3, `～てくる` is inappropriate for movement away from the speaker's current location in directions.

`知っとく` is a contracted form of `知っておく` (shitte oku), meaning 'to know in advance' or 'to keep in mind'. It doesn't fit the simple question of whether someone knows something.

`知っちゃう` is a contracted form of `知ってしまう` (shite shimau), meaning 'to end up knowing' or 'to accidentally know'. It implies an unintended or completed action, which is not the meaning here.

`知ってく` is a contracted form of `知っていく` (shitte iku), meaning 'to go on knowing' or 'to come to know (over time)'. It implies a continuous process of gaining knowledge, not a simple state of knowing.

`いたします` (itashimasu) is the humble form of `します` (shimasu), meaning 'to do'. It's used for actions, not for existence.

`いただきます` (itadakimasu) is the humble form of `もらいます` (moraimasu), meaning 'to receive', or `食べます/飲みます` (tabemasu/nomimasu), meaning 'to eat/drink'. It's not used for existence.

`ございます` (gozaimasu) is the polite form of `あります` (arimasu), meaning 'to be' or 'to exist'. While polite, it is generally used for inanimate objects or situations, not for people. For people, `おります` is the correct humble form.

`行ったこともある` means 'have been (sometimes)'. This would contradict the implied contrast with '国内の美術館が多いが' (although there are many domestic museums).

`行くこともできる` means 'can also go'. This expresses possibility, not past experience or lack thereof.

`行くこともできない` means 'cannot also go'. While it expresses inability, the context is about past experience, not current ability.

`履いてもらえませんか` means 'Would you try them on for me?'. This is asking the shop assistant to try them on, which is not what a customer would typically ask.

`履かないんですか` means 'Aren't you going to wear them?'. This is a question about intention, not a request to try on.

`履くことになりますか` means 'Will it come to wearing them?'. This asks about a future outcome or obligation, which is not relevant to trying on shoes.

If `から` were the star, the phrase would be incomplete or grammatically awkward. `息子から` (from my son) needs a noun like `メール` to form a complete phrase before `に`.

If `に` were the star, the phrase `メールに` would be broken, and the sentence structure would not make sense.

If `の` were the star, `息子からの` would be incomplete. `息子からのメール` is the natural phrase.

If `いるので` were the star, the phrase `東京にいるので` would be formed, but it wouldn't naturally lead to `いる間に` in this context.

If `いる間に` were the star, the phrase `東京にいる間に` would be broken, and the sentence structure would be incorrect.

If `友達が` were the star, the phrase `友達がいるので` would be formed, but it doesn't fit the position of the star in the second part of the sentence, which refers to the location.

This phrase describes the reason for starting, but it doesn't fit the `～ば～ほど` structure.

This is the second part of the `～ば～ほど` structure. If it were the star, the first part (`弾けば`) would be missing.

This phrase describes the desire to play, but it doesn't fit the `～ば～ほど` structure.

This phrase modifies `かばんが`. If it were the star, the sentence would be incomplete.

This phrase completes the thought `欲しいと思っていた`. If it were the star, the sentence would be incomplete.

This is the subject of the desire. If it were the star, the sentence would be incomplete.

This phrase means 'in the sense that'. If it were the star, the sentence would be incomplete.

This phrase means 'are living'. If it were the star, the sentence would be incomplete.

This is the negative ending. If it were the star, the sentence would be incomplete.

`あの温泉` (that onsen) implies a specific onsen already known or referred to, but this is the author's first time, so a general reference is more appropriate.

`そんな温泉` (such an onsen) implies a type of onsen that has been described, but the context is about the author's first experience, not a specific type.

`これらの温泉` (these onsen) implies multiple onsen, but the passage refers to the single onsen at the ryokan.

`まで` (made) means 'until' or 'up to', which doesn't fit the grammatical structure of `～がない`.

`しか` (shika) means 'only' and is always used with a negative verb (e.g., `～しかない` 'there is only...'). While it uses a negative, it doesn't fit the meaning of simply stating something is missing.

`は` (wa) is a topic marker. While `腕時計はない` is grammatically correct, `腕時計がないことに気がつきました` uses `が` to mark the subject of the embedded clause `腕時計がない` (the wristwatch is not there) before `ことに気がつきました` (realized that...). `が` is more natural for marking the subject of a verb of existence/non-existence in such a construction.

`落ちたままです` means 'it remained fallen'. While grammatically possible, it doesn't convey the nuance of the information being relayed by someone else, which is implied by the context.

`落ちたばかりです` means 'it had just fallen'. This implies a very recent event, but the watch was lost in the morning and found later, so 'just fallen' might not be accurate.

`落ちていたことです` means 'it was the fact that it had fallen'. This is a more factual statement, but it lacks the nuance of hearsay or discovery by someone else, which `～そうです` provides.

`なっただろうと思います` means 'I think it probably became'. This expresses a conjecture about the past, not a personal realization in the present.

`なったのではないでしょうか` means 'I wonder if it became' or 'it probably became, didn't it?'. This is a rhetorical question or a soft conjecture, not a strong personal feeling/realization.

`なるでしょうか` means 'will it become?'. This is a question about the future, not a statement of realization about what makes good memories.

The sales department copier is broken, so she cannot use it.

She doesn't need to tell Nakajima for 5 copies, and the sales department copier is broken.

She doesn't need to tell Nakajima for 5 copies, although using the accounting department copier is correct.

The passage mentions the author explained '悪い点' (bad points) but doesn't explicitly state the explanation was '下手' (poor). The focus is on the method of learning, not the quality of explanation.

The passage says the author made the daughter throw '何回も' (many times), implying repetition. The issue wasn't lack of repetition but the *method* of practice.

The passage doesn't mention whether the author demonstrated or not. The TV program's method focused on the child's own physical learning, not observation of others.

While delivery might be in early March, the email doesn't state they *will* send it then; it asks the customer for their preference (wait or cancel).

The email does not ask the customer to reorder in early March. It asks for their decision regarding the current order.

The email states the *ordered* item is out of stock, not that they sent the wrong color. They offer a different color as an *alternative*, but it's not the main point.

The flyer mentions exchanging shoes for a discount coupon, not selling them for money.

The flyer is about recycling shoes for a discount, not repairing them.

While the environmental benefit is mentioned, the author explicitly states, `私一人が持っていっても、環境にそんなに大きい影響はないと思うが` (I don't think my individual contribution will have that big of an impact on the environment), indicating it's not their primary motivation.

The radio belonged to the father, but the voice was that of an announcer, not the father's.

The voice was from a radio program, not the author's own voice.

It was an announcer from a music program, not necessarily a singer's voice.

While radios might be smaller, the passage doesn't mention this as the reason for the author's renewed interest. The focus is on its utility.

The passage states that the internet allows access to news and music '好きなときに' (whenever one wants), implying it's *more* convenient in some ways, not that radio offers *more* information.

The passage mentions '最新の音楽' (latest music) and 'ニュース' (news), but doesn't highlight its ability to convey '古いこと' (old things) as a reason for renewed interest.

While the author enjoyed a specific program, the theme extends beyond just the enjoyment of programs to the general utility and advantages of radio as a medium.

The passage mentions the author's high school days, but it doesn't delve into the history of radio itself.

The passage describes *how* radio is useful (e.g., while driving, cleaning), but the overarching theme is the inherent 'goodness' or advantages of radio, not just creative ways to use it.

The purpose is to recruit new residents, not existing residents to help new ones.

The information session is for potential residents, not for recruiting agricultural experts.

While the ultimate goal is to increase population, the direct purpose of the session is to recruit people to move, not to recruit people to *think about* how to increase the population.

The examples given show people *returning to the city* or *disliking* the life, not patiently enduring it.

This describes successful cases, not the 'unsuccessful examples' that share a common point.

This option implies satisfaction despite differences, which contradicts the negative outcomes described for the unsuccessful cases.

The author explicitly states `夢はあきらめたくない` (I don't want to give up my dream).

The author has already decided not to give up the dream; the next step is planning for execution, not just considering whether to execute.

The author realizes their previous thinking was naive because they *only* looked at success stories, implying they now *do* care about failure examples and want to plan carefully, not immediately execute.

The author tried exercise *to* sleep, so this option is incorrect. The problem is *not being able to sleep* even with exercise.

The passage says `朝は決まった時間に起きなければならないので` (because I have to wake up at a fixed time), implying they *do* wake up, but the lack of sleep makes them drowsy during the day. The problem isn't inability to wake up.

The passage says `寝る1時間前に走ることにした` (decided to run an hour before bed) and `2週間続けてみても` (even after continuing for two weeks), implying they *were* able to run for an hour. The problem wasn't the running itself, but its effect on sleep.

This contradicts the explanation in the passage, which states the core temperature should first rise.

The goal is for the core temperature to *drop* after rising, not to stay elevated or not drop.

The key is a specific pattern: rise, then fall, not continuous fluctuation.

The author ran until tired, not lightly. Also, the recommended time for light exercise is 2-3 hours before bed, not 1 hour.

The recommended time is 2-3 hours before bed, but the recommended intensity is '軽く' (lightly), not '体が疲れるまで' (until tired).

This is the *correct* method suggested by the research, not the mistake the author was making.

The author states `朝は決まった時間に起きなければならない` (I have to wake up at a fixed time), so changing the wake-up time is not an option.

This is the problem the author is trying to solve; they *can't* naturally fall asleep quickly.

While light running is a suggested method, the author explicitly states `実は運動も好きではない` (actually, I don't like exercise), making the warm bath a more likely choice for them.

Option ① does not include a meal, which is one of Tanaka's requirements.

Option ② does not include a visit to an onsen, which is one of Tanaka's requirements.

Option ③'s Saturday departure date is not available; it only has a Sunday departure for November.

7500円 is the weekday price, not the Saturday price for this tour.

7500円 is the weekday price, and 50% is the fee for cancellation on the day of departure *before* departure, not the day before.

50% is the fee for cancellation on the day of departure *before* departure, not the day before. The correct percentage for the day before is 40%.