SKU: 97137255909

Aquabike Waterflex WR4 Air Aluminium

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Description

Aquabike Waterflex WR4 Air AluminiumLieferzeit 10 Werktage Das ultraleichte Aquabike, das zum Fitnesstraining motiviert Der WR4 Air und sein zentrales hydraulisches Widerstandssystem aus Flgeln regen die vense Zirkulation in den Beinen an und ermglichen so Aquabike Sitzungen, die fr die Wiederaufnahme des Trainings und die krperliche Rehabilitation geeignet sind. Der Unterkrper wird im Laufe des Trainings harmonisch gestrafft, sodass Sie garantiert neue Energie tanken. Intensivieren Sie

Lieferzeit 10 Werktage

 

Das ultraleichte Aquabike, das zum Fitnesstraining motiviert

Der WR4 Air und sein zentrales hydraulisches Widerstandssystem aus Flügeln regen die venöse Zirkulation in den Beinen an und ermöglichen so Aquabike-Sitzungen, die für die Wiederaufnahme des Trainings und die körperliche Rehabilitation geeignet sind.

Der Unterkörper wird im Laufe des Trainings harmonisch gestrafft, sodass Sie garantiert neue Energie tanken. Intensivieren Sie Ihre Trainingseinheit einfach durch die Trittgeschwindigkeit und das Ausfahren der ADS-Pedale, die den hydraulischen Widerstand um bis zu 54% erhöhen.

Das WR4 Air in seinem Vollaluminiumgehäuse lässt sich leicht bewegen. Durch die Verstellbarkeit der Füße, des Sattels und des Lenkers ist es ein vollständig anpassbares Aquabike.

Das WR4 Air ist ein Aquabike mit ausschließlich hydraulischem Widerstand. Es ist besonders bei Gesundheitsexperten wie Physiotherapeuten beliebt, da es die venöse Zirkulation in den Beinen anregt, was ideal für die körperliche Rehabilitation und die Wiederaufnahme des Trainings ist.

Das zentrale hydraulische Widerstandssystem besteht aus schwenkbaren Bechern. Mit einem einfachen Handgriff können Sie diese in der Mittelachse oder seitlich davon drehen, um die Anstrengung der Sitzung zu variieren. Der Unterkörper wird im Laufe des Trainings harmonisch gestrafft, was Ihnen neue Energie verleiht.

Die Aqua Double Speed-Pedale ergänzen den variablen hydraulischen Widerstand des WR4 Air. Durch das Ausfahren der Pedalflügel vergrößert sich die Kontaktfläche mit dem Wasser und die Tretleistung verdoppelt sich.

Der WR4 Air in seiner Verkleidung aus eloxiertem Aluminium lässt sich leicht bewegen. Zwei Räder und vier Silikonsaugnäpfe erleichtern das Bewegen des Fahrrads und sorgen dafür, dass es stabil im Pool steht, ohne den Boden zu markieren. Durch die Verstellung der Füße, des Sattels und des Lenkers in Höhe und Tiefe kann das Aquabike an die Körpergröße des Benutzers angepasst werden.

 

Aluminiumstruktur
Mit seinem Aluminiumsortiment führt Waterflex eine neue Dimension der Aquafitness ein: die eines leichtgewichtigen Poolbikes, das die Organisation der Trainingseinheit erleichtert.

Aluminium ist ein Metall, das aus hochwertigen Legierungselementen besteht. Das von Waterflex ausgewählte T6-Aluminium ist von höchster Qualität. Es besteht hauptsächlich aus einer Magnesium-Silizium-Legierung, die anodisiert werden kann, um sie vor Korrosion zu schützen.

Um die Korrosionsbeständigkeit zu erhöhen, wird das Aluminiumsortiment von Waterflex mit 25 μm eloxiert, was einer Klasse 25 entspricht, die für industrielle Anwendungen reserviert ist. Seine hohen Korrosionsschutzeigenschaften sind ein wichtiger Pluspunkt für die Beständigkeit gegen Feuchtigkeit und Wasser, selbst wenn es mit Chlor oder Salz behandelt wurde.

 

Hydraulischer Widerstand
Der hydraulische Widerstand besteht aus einem System von Flügeln oder Bechern, das wie eine Wassermühle funktioniert, indem es die Umwälzkraft des Wassers nutzt. Mit einer einfachen Bewegung können Sie den Widerstand der Schaufeln anpassen, indem Sie sie so ausrichten, dass die Kontaktfläche mit dem Wasser vergrößert wird.

(Einstellbar: Das Gefühl für die Wasserkraft hängt von der Dauer einer Trainingseinheit und der Intensität der Anstrengung ab).

Aqua-Pedale mit doppelter Geschwindigkeit
Verstärken Sie Ihr Cardio-Training.

Die aus Aluminium und Edelstahl gefertigten ADS-Pedale verfügen über eine neuartige Technologie, die den Widerstand für noch mehr Sport erhöht. Eine seitliche Klappe, die unter das Pedal gefaltet wird, bietet einen idealen Widerstand für das Aufwärmen. Die Klappe lässt sich ausklappen, um die Kontaktfläche mit dem Wasser zu vergrößern und Ihr Training zu beschleunigen: Sie verdoppeln Ihre Anstrengung.

Das Ventil der Aqua Double Speed-Pedale lässt sich mit einem einzigen Handgriff verriegeln und erhöht den hydraulischen Widerstand um 54%.

 

Adaptive Ergonomie
Die adaptive Ergonomie mit 6 Einstellachsen und einem Click&Turn-System ermöglicht es, das Aquabike an jede Morphologie und jedes Becken anzupassen. Dank dieser Einstellachsen lässt sich das Aquabike sowohl in der Höhe als auch in der Spannweite am Sattel und am Lenker modulieren.

Die Markierungen ermöglichen es, die Position des Sattels und des Lenkers leicht zu verändern, um eine maximale Benutzerfreundlichkeit zu erreichen.

 

Enduro
Das für jedermann zugängliche Enduro-Training ist ideal für sanftes Fitnesstraining und körperliche Rehabilitation.

Die Waterflex-Aquabikes mit variablem hydraulischem Widerstand wurden speziell für das Enduro-Training entwickelt und ermöglichen ein sanftes Training der Silhouette durch Anregung der Venenzirkulation.

Die sogenannten Enduro-Fahrräder eignen sich perfekt für die Rehabilitation im Wasser und für Gruppenkurse und sind die ideale Wahl für Privatpersonen, Hotels und Campingplätze.

Material Aluminium
Artikel Länge 55 cm
Artikelbreite 94 cm
Artikel-Tiefe 150 cm
Artikelgewicht 15.8 KG
Maximale Belastung 150 kg

 

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4.7 ★★★★★
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K
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Kindle Customer
Phoenix, US
★★★★★ 5
Does the job.
Works as a paper towel holder. Its a stick. It doesnt look like a cheap stick and it didn't break. Which means it met all my criteria. Great job.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on June 3, 2026
L
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Lisa S.
Whiting, US
★★★★★ 5
Nice product
Color: Gold-aa
when having guests over, it's nice for each one to use their own towel instead of having a 'community' guest towel, or those fancy ones that people feel guilty using. This solved the problem.
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Reviewed in the United States on April 7, 2026
A
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Anonymous B
Chelsea, US
★★★★★ 5
Rich
Format: Paperback
A wonderful book that illuminates the reality of the God of Israel compared to the ANE deities.
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Reviewed in the United States on May 28, 2026
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F. Gwin
Houston, US
★★★★★ 5
Excellent. An invaluable resource!
Format: Paperback
Recently I have been reading a lot of books that have told me that the Bible's story of Adam and Eve plus the Exodus etc. are all myths that are extremely similar. Therefore, we should rethink the Bible and change our understanding of it to a more modern worldview that incorporates this knowledge and denies any sort of originality in the biblical account. John Oswalt thinks differently. He thinks that the Genesis story of origins is not some random piece of Semitic or Mesopotamian literature, but that is really unique revelation from God (and is prepared to back that statement up!). The book is divided into two sections: The Bible and Myth The Bible and History Oswalt spends the first few chapters defining the world of the Old Testament and trying to find a definition for the word myth. He comes to the conclusion that a myth "the reflection of a certain way of thinking about the world. To be sure, because of the way in which it thinks, the fantastic is often found in myth. But it is not the presence of the fantastic that makes a piece of literature myth; rather, it is the presence of the mythic worldview." This worldview, he asserts, is based off of what he calls "continuity," which he describes as "when the human, natural, and divine realms are expressed and actualized [together]." The worldview that assumes continuity is based on the here and now, and is very panentheistic. Primordial time is a key factor and the gods are dependent on the humans. This is not so with the biblical worldview. The worldview of the Bible assumes transcendence - an independent God meeting with people on his own terms. He then compares and contrasts these views and shows the real differences between stories like Enimu Elish and Genesis 1. He doesn't deny similarities in the narratives, but he shows the differences in the worldviews. He then moves on to history. Just like the word "myth," Oswalt has to define history, because how civilizations have viewed history in the past has never been the same as Western civilization views history. Then he asks whether or not the Bible is history, and whether or not it matters. He makes several great points here, one of which is that ancient annuals and chronicles never recorded the defeats of kings, yet we find Israel's holy book littered with their failures and mess ups. This is a serious deal when looking at whether or not the Bible is history, because in the ancient way of thinking this surely stands out. He then looks at other questions, like "Are Biblical Faith and Biblical History Inseparable?" and responds to some critics (including Bultmann!). He then looks into the origins of the Israelites' worldview by means of authorship. Is the Bible a late text that was updated from an older, polytheistic one? "No!" says Oswalt. He deals with critiques here as well before moving on to a brilliant conclusion where he sums up the book and gives us a view of how modernism and rationalism are taking us back to the worldview based on continuity. Overall, this was a brilliant book and I wish I had read it sooner!!! It seems like so many authors today are trying to convince us that the Bible has so much in common with the other stories of origin out of an anti-biblical or liberal worldview (like ). However, under close scrutiny these criticisms do not stand up. I thank John for this book, and I will be recommending it to countless others!
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Reviewed in the United States on August 11, 2012
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Cari Ring
Boise, US
★★★★★ 4
Excellent analysis, decent theorizing
Format: Kindle
While the analysis and argumentation presented in The Bible among the Myths is outstanding, the early chapters of the book suffer from a few problems. First - and this is mainly a complaint given my own preferences - the style of writing in chapters 1-4 differs noticeably from that of the rest of the book. While the introduction and chapters 5-10 reflect a learned, academic style, the first four chapters are written more casually, without quite the same rigor that characterizes most of Oswalt's writing. I am not entirely sure of the reason for this difference, and I wouldn't mention it if it were not for the second issue. These same chapters reflect their writing style in their content, so much so that I nearly gave up on the book after the first three chapters. While I appreciate the author's need to provide background information, definitions, and an overarching theoretical framework, his methodology as laid out in the text is much less rigorous than I would prefer to see. The first few chapters are much less heavily annotated, with fewer scholarly references and a great number of offhanded summaries. He labels his approach to the definition of "myth" as phenomenological, that is, examining the common characteristics of a variety of myths in order to summarize what is essential about them. However, his listings of these common characteristics are vague and poorly related to actual bodies of mythology that survive to the present day. Examples, when cited, are drawn almost exclusively from the Greek and Egyptian traditions. For the understanding of Israelite culture as it relates to its neighbors, this is certainly a fair beginning; for the definition of myth, which is a worldwide phenomenon transcending culture and geography, it seems very far from adequate. As someone who has a thorough knowledge of Christianity and Greco-Roman mythology and at least a nodding acquaintance with Egyptian, Norse/Germanic, and Celtic mythologies, I can at least begin to fill in some of the gaps in Oswalt's analysis. His generalizations, although sweeping, are not particularly problematic, but I am concerned that he embarks upon such a grand theoretical project without doing at least a little more specific analysis of various individual mythologies to demonstrate his points. More problematic in my opinion is that he groups all these various mythologies into a single worldview. Any number of scholars have tried to broaden the interpretations of myths to demonstrate that all cultures revert to the same basic narrative (The Golden Bough being the most famous example, and The Hero with a Thousand Faces being a more recent one); none of them has succeeded particularly well from a scholarly perspective. Despite this early weakness, Oswalt's work undergoes a dramatic improvement starting in chapter 5. His basic point - that the essential view of reality in Israel is demonstrably opposed to the view held by any of its neighbors - can be made without resorting to the sweeping claims of the earlier chapters, and he does an excellent job of presenting and analyzing the evidence for his view. His terminology (of "continuity" and "transcendence"), while not quite adequate to present an overarching definition and theory of what constitutes a myth, is certainly well-suited to his specific analysis. In particular, the analysis of the supposed parallels between the Enuma Elish and Genesis 1 is outstandingly done. After presenting a table with the usual outline of the Enuma Elish against the outline of Genesis 1, he simply proceeds to list the major plot events and how much time it takes to relate each one in the text itself. From this alone, it is readily apparent that the prevailing "outline" has intentionally been generated to encourage comparison to the Genesis account of creation. Such spurious efforts - minimizing the events of over 500 lines of poetry, while selecting 5 which bear questionable similarity to a verse in Genesis - are not honest scholarship, and kudos to Oswalt for pointing this out. I agree with a previous reviewer that it would have been helpful to append the text of the Enuma Elish in parallel with Genesis for readers to compare for themselves would have been a nice touch, but Oswalt's claims are not so elevated that they could not be disproven by direct appeal to the text. One final note. A previous reviewer noted that many of the authors Oswalt discusses wrote between the 60's and 80's, and complained that this made the book seem "dated." I am a graduate student in classics, and can assure those who are concerned that in any field dealing with antiquity, "dated" sources are often some of the most important. Unlike quantum physics, which has less than a century of history, the classic writings of antiquity and the history of those eras has been studied for over two millennia. Meaningful research begins, in fact, with the scholars of Alexandria who worked around 300 BCE; often the work they have done is not duplicated anywhere else. In the field of Ancient Near Eastern studies and Biblical studies in particular, there is likewise a long history of scholarly and interpretive effort. Sources less than a hundred years old are not dated - in the grand scheme of things, they are actually quite recent. It is also worth noting that many of the very recent books, which the reviewer presumably has in mind, are written for a popular audience and would not be considered truly scholarly efforts. Some are written by scholars, but those specific books are unlikely to come up in a serious academic analysis of the subject. The views entertained by those books, however, are very clearly addressed in The Bible among the Myths - largely because the scholarly arguments they were based on are much older than most people assume. Just because Oswalt does not mention names of popular authors does not mean that his argument fails to cover all its bases. All in all, the book is well written and persuasive. The earlier chapters might be found in any popular book on the subject, but the later chapters are more clearly of a scholarly bent, with corresponding vocabulary; readers who are looking for more of a lay approach to the issues may want to look for another author. However, the analysis of parallels between the Old Testament and the surviving Ancient Near Eastern literature is well-presented and balanced, and Oswalt's treatment of other scholars in the field seems to be fair. (I have not read any of their works myself, but Oswalt presents both strengths and weaknesses when considering whether an author's position is sufficiently explanatory and praises some aspects of works he disagrees with. He also is willing to point out when he agrees with some of the author's data, but draws a different conclusion. All of this strikes me as favorable.) The later chapters are thoroughly referenced in endnotes and draw from a variety of sources. Chapters 1-4: 3.5 stars Chapters 5-10: 5 stars Overall: 4.5 stars
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Reviewed in the United States on January 2, 2014

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