Shape | 320 cm x 200 cm | Nr. Z-3483
SKU: 12082352886

Shape | 320 cm x 200 cm | Nr. Z-3483

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Description

Shape | 320 cm x 200 cm | Nr. Z-3483Moderner Shape, bunt mit Farbverlauf Herkunft Indien Mae 320 cm x 200 cm (= 6,4 qm) Herstellung handgeknpft Material Flor: Viskose Schuss & Kette: Baumwolle Florhhe 10mm Herstellungsjahr 2025 Farbe bunten Farben Auflage Einzelstck Herkunft Die Teppiche unserer Shape Kollektion sind mehr als nur einfache Bodenbelge. Sie wirken im Raum wie Skulpturen. Mit unseren Shape Teppichen berwinden wir die Grenzen der traditionellen, rechteckigen oder runder

Moderner Shape, bunt mit Farbverlauf

Herkunft

Indien
Maße 320 cm x 200 cm (= 6,4 qm)
Herstellung handgeknüpft
Material Flor: Viskose

Schuss & Kette: Baumwolle
Florhöhe 10mm
Herstellungsjahr 2025
Farbe bunten Farben
Auflage Einzelstück

 

Herkunft

Die Teppiche unserer Shape Kollektion sind mehr als nur einfache Bodenbeläge. Sie wirken im Raum wie Skulpturen.

Mit unseren Shape-Teppichen überwinden wir die Grenzen der traditionellen, rechteckigen oder runder Formen handgeknüpfter Teppiche. Für die Shape Kollektion haben wir außergewöhnliche Formen entwickelt, um einzigartige und innovative Teppiche zu schaffen, die in jedem Raum zum Blickfang.

Ein Vorteil der modernen Teppiche unserer Shape Kollektion ist ihre Flexibilität. Wegen ihrer unkonventionellen Formen können sie in fast jeden Raum integriert werden – egal, ob es sich um ein geräumiges Wohnzimmer oder ein kleines Schlafzimmer handelt.

Ein Shape Teppich ist die perfekte Wahl für moderne, zeitgenössische Interiors.

 

Muster

Die Farben dieses Shape bilden einen Verlauf und gehen ineinander über.

Das klare, abstrakte Design dieses zeitgenössischen Teppichs spricht Menschen, die schlichte, moderne Inneneinrichtung und Architektur lieben besonders an. Die Designidee für diesen Teppich stammt aus Europa. Ohne an die Regeln traditioneller Teppichmuster gebunden zu sein wurde es für den westlichen Kunst- und Inneneinrichtungsstil entwickelt. Das ist dabei keine ganz neue Entwicklung. Die Wurzeln des europäischen Teppichdesigns gehen zurück auf Art-Deco-Teppiche, die zwischen den späten zwanziger und fünfziger Jahren nach westlichen Vorgaben hergestellt wurden.

Die Farben dieses Shapes leuchten bunt.

 

Material

Der Flor dieses Shapes besteht aus strapazierfähiger Viskose. Die umgangssprachlich gebräuchlichen Bezeichnung "Kunstseide" ist nach dem Textilkennzeichnungsgesetz TKG nicht zulässig. Viskose auch Viscose, Acetatseide oder Reyon wird grundsätzlich aus dem Naturprodukt Zellulose gewonnen, also aus dem Rohstoff Holz. In Indien wird die Zellulosemasse jedoch auch aus Bambus gewonnen. In einem aufwändigen Verfahren wird die breiige Zellulose zu einem durchgehenden Textilgarn gezogen. Deswegen wird Viskose auch als Filamentendlosgarn bezeichnet. Wegen des seidigen Glanzes des Garns wird die aus Bambus gewonnene Viskose auch "Bamboo Silk" Bambus Seide genannt.

 

 

 

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SKU: 12082352886

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Snorting Horses
Whiting, US
★★★★★ 5
A Slim Book with a Big Message
The book is an attempt, Keller writes, to connect a person's Christian faith with the desire to help people in need and do justice in all aspects of one's life. He is writing for four groups of people, he says. These are: -- Those, especially the young, who are active in volunteering and want to help the poor but their concern does not affect how they spend money or plan their careers. -- Those who don't see, as Jonathan Edwards said, that when the Spirit enables us to understand what Christ has done for us, "the result is a life poured out in deeds of justice and compassion for the poor." -- Younger evangelicals who have expanded their mission to include social justice along with evangelism. -- People like the atheist Christopher Hitchins who believe that religion "poisons everything." This book, Keller writes, is for "the orthodox (Christian) to see how central to the Scripture's message is justice for the poor and marginalized. I also want to challenge those who do not believe in Christianity to see the Bible not as a repressive text, but as the basis for the modern understanding of human rights." Keller spends the early parts of his book discussing how justice for the poor, the immigrant, the widow and orphan was central to the concept of mercy (in Hebrew, chesedh), justice (mishpat) and righteousness (tzadeqah). Mercy has to do with aligning our attitude with that of a merciful God. Justice is aligning our actions -- equitable dealings with people -- with a just God's. Righteousness in the Hebrew context has more to do with right relationships than obeying a set of rules, as modern Christians often think of it. Someone who is "right with God (is) therefore committed to putting right all other relationships in life." (Alec Motyer) Righteousness is "day to day living in which a person conducts all relationships in family and society with fairness.While tzadeqah is primarily about being in a right relationship with God, the righteous life that results is profoundly social. (See Job 29:12-17, 31-13-28. Keller details the Hebrew law's provision for exercising justice. These are: -- Shemitta, or release. The practice of the Sabbath year, every seventh year releasing people from debts or servitude. Deut. 15:1-2 -- Gleanings. The practice of not harvesting fields to their borders. Keller suggests that modern businesses could imitate this practice by not maximizing profits, thus giving price relief to their customers, and not paying workers the lowest possible wages. Leviticus 19:9-10, 23:22 -- Tithing for the priests and the upkeep of the temple. Every third year the tithe was put in public storehouses for the poor, "the aliens, the fatherless, and the widows." Deut. 14:28-29. This makes me think that churches should practice this in some form by systematically committing a portion of its receipts to serving the poor and needy. -- Year of Jubilee. The practice of every 49th or 50th year of forgiving debts and returning land to its ancestral owner. Leviticus 25:10, 23, 27:21. These practices helped meet the needs of the poor and helped prevent permanent cycles of poverty. The three causes of poverty, according to the Law are oppression, calamity and personal moral failure. The biblical emphasis is usually on the larger structural factors -- corruption, oppressive economic systems and natural disasters. The exercise of justice, however, never distinguishes between the three. That is, no matter why a person is poor, the righteous person should care for him. Well, that's the Old Testament,, some might say. But Jesus showed the same concern for the poor and disadvantaged, if not more so. His response to John in Matthew 11:4-5, and the beginning of his ministry in Luke 4. As Eugene Peterson writes in The Message, the Word became flesh and moved into the neighborhood. He identified himself with the poor and showed special concern for children, aliens, women. Jesus and the prophets all "leveled the charge that while the people attended worship, observed all religious regulations and took pride in their biblical knowledge, nevertheless they took advantage of the weak and vulnerable." Vulnerable people need three levels of help -- relief, development and social reform. Relief is the immediate problem (paying the rent, for instance); development is to help then move beyond dependency (job training); social reform is correcting systemic injustice (redlining).Social reform likely requires the creation of extra-church or parachurch organizations. Churches also can partner with existing organizations or churches that operate in vulnerable populations. Evangelism and social justice "should exist in an asymmetrical, inseparable relationship. Evangelism is the most basic and radical ministry possible to a human being ... not because the spiritual is more important than the physical, but because the eternal is more important than the temporal. If there is a God, and if life with him for eternity is based on having a saving relationship with him, then the most loving thing anyone can do for one's neighbor is help him or her to a saving faith in that God, Keller writes. Doing justice is inseparably connected to preaching grace. One way is that the gospel produces a concern for the poor. The other is that deeds of justice gain credibility for the preaching of the gospel. This book is a slim one that carries a heavy message. It challenges us comfortable churchgoers to examine our community and ask whether we are of any importance to the wider community. If our "church" ceased to exist, would anyone miss us? What are we doing in obedience to God's commands to serve the poor, the widow, the orphan, the prisoner, the hungry? There is a lot here to reflect on and for a small group(s) to discuss and apply. Unfortunately, I contacted the publisher and there is no accompanying study guide. Keller is pastor of Redeemer Presbyterian Church in New York City.
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Reviewed in the United States on October 12, 2011
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Consumer
Bozeman, US
★★★★★ 4
Four Stars
Format: Paperback
Interestin.
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Reviewed in the United States on November 15, 2017
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Cheyenne Harmon
Natrona Heights, US
★★★★★ 5
Taste good
These are great
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Reviewed in the United States on March 28, 2026
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Brynlee123
Port Orchard, US
★★★★★ 5
Good.
These work really well. Price is great. My kids have not complained about the taste or any issues with chewing them. No sleep issues or grogginess upon waking.
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Reviewed in the United States on May 7, 2025
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Justine
Port Orchard, US
★★★★★ 5
Great product. Works well and tastes good too!
I purchased this melatonin for my five year old. Not only is she a terrible sleeper she’s extremely particular about how things taste. This product works wonderfully, and tastes great too! It works quickly to help my child fall asleep, within 10 minutes, and now they are able to sleep through the night without any issues. I highly recommend this product for parents looking for a natural way to help their child sleep better.
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Reviewed in the United States on August 6, 2024

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