Wheel Spacers 20mm 57,1mm 4x108
SKU: 19304917498

Wheel Spacers 20mm 57,1mm 4x108

$34.78 $38.64
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Description

Wheel Spacers 20mm 57,1mm 4x108The price applies to a set for one axle without screws. 20mm thick spacers per side with centering flange. Product description: material PA6 duralumin distance thickness 20mm per side (40mm per axis) hole flange diameter 57. 1mm hole spacing 4x108mm centering hole depth in the distance 18mm screws not included: Wheel bolt M12x1. 25 50mm Cone Wheel bolt M12x1. 5 50mm Ball Wheel bolt M12x1. 5 50mm Cone Wheel bolt M12x1. 75 50mm Cone Wheel bolt M14x1. 25

The price applies to a set for one axle without screws.

20mm thick spacers per side with centering flange.

Product description:

  • material - PA6 duralumin
  • distance thickness - 20mm per side (40mm per axis)
  • hole / flange diameter - 57.1mm
  • hole spacing - 4x108mm
  • centering hole depth in the distance - 18mm
  • screws not included:
    • Wheel bolt M12x1.25 50mm Cone
    • Wheel bolt M12x1.5 50mm Ball
    • Wheel bolt M12x1.5 50mm Cone
    • Wheel bolt M12x1.75 50mm Cone
    • Wheel bolt M14x1.25 50mm Cone
    • Wheel bolt M14x1.5 50mm Ball
    • Wheel bolt M14x1.5 50mm Cone
  • screw hardness 10.9

The spacers match:

Audi 100 I4 1.8 1984-1991
Audi 100 I4 2.0 1991-1991
Audi 100 I4 2.4D 1991-1991
Audi 100 I5 2.0 1984-1989
Audi 100 I5 2.0 D 1984-1989
Audi 100 I5 2.0 TD 1984-1989
Audi 100 I5 2.2 1984-1991
Audi 100 I5 2.2 Quattro 1985-1991
Audi 100 I5 2.2 Turbo 1986-1989
Audi 100 I5 2.3 1986-1989
Audi 100 I5 2.3 Quattro 1986-1989
Audi 100 I5 2.4 D 1989-1991
Audi 100 I5 2.5TDI 1991-1991
Audi 100 ND All Trims 1968-1981
Audi 100 V6 2.8 1991-1991
Audi 80 1Y 1.9D 1989-1991
Audi 80 1Z 1.9TDi 1991-1996
Audi 80 3A 2.0E 1988-1990
Audi 80 6A 2.0E 16V 1990-1991
Audi 80 AAH 2.8E 1991-1996
Audi 80 AAZ 1.9TD 1991-1996
Audi 80 ABB 1.6E 1990-1991
Audi 80 ABC 2.6E 1991-1996
Audi 80 ABK 2.0E 1991-1996
Audi 80 ABM 1.6 1991-1996
Audi 80 ABT 2.0 1991-1996
Audi 80 ACE 2.0E 16V 1991-1996
Audi 80 ADA 1.6E 1991-1996
Audi 80 DZ 1.8E 1987-1991
Audi 80 JK 1.6D 1987-1989
Audi 80 JN 1.8 S 1987-1991
Audi 80 NG 2.3E 1991-1996
Audi 80 RA 1.6TD 1987-1991
Audi 80 RN 1.6 1987-1991
Audi 80 RU 1.8 1987-1990
Audi 80 SE 1.4 1987-1988
Audi Cabriolet I4 1.8i 1991-2000
Audi Cabriolet I4 1.9TDi 1991-2000
Audi Cabriolet I4 2.0E 1991-2000
Audi Cabriolet I4 2.0i 1991-2000
Audi Cabriolet I5 2.3E 1991-2000
Audi Cabriolet V6 2.6i 1991-2000
Audi Cabriolet V6 2.8i 1991-2000
Audi Coupe I4 1.6 1985-1988
Audi Coupe I4 1.8 1985-1988
Audi Coupe I4 2.0i 1989-1996
Audi Coupe I5 1.9 1985-1988
Audi Coupe I5 2.0 1985-1988
Audi Coupe I5 2.1 1985-1988
Audi Coupe I5 2.2 1985-1988
Audi Coupe I5 2.3 1985-1988
Audi Coupe I5 2.3i 1989-1996
Audi Coupe I5 2.3i 20V 1989-1996
Audi Coupe V6 2.6i 1989-1996
Audi Coupe V6 2.8i 1989-1996

Our distancers are made of PA6 duralumin roller, which makes them very durable and lightweight at the same time, which makes them also great for riding on the track.

Both the hole and the centering flange are created with a tolerance of up to 0.05 mm, which ensures accurate centering of the wheel and prevents the occurrence of vibrations on the steering wheel that occur when the rim is not properly aligned.

Screwed on spacers are also made of duralumin with pressed knurled pins or steel threaded sleeves, which prevents thread breakage. Both pins and sleeves are secured against being pulled out when tightening the wheel by their two-stage shape.

The advantage of the distances is the increase in the track width, thanks to which the car behaves better when cornering, and also looks better because the wheels are not hidden in the fenders.

Thanks to the use of spacers, we can mount rims with other parameters such as larger offset (ET), because we level the difference precisely through the spacers. You can also use spacers that change the spacing of the bolts, which allows you to install rims from another car with the same number of fixing bolts.

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SKU: 19304917498

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WDC
Houston, US
★★★★★ 5
Justice and Grace, God's desire for our lives
Format: Kindle
Tim Keller does another great job in writing a book that will be helpful for Pastors and laymen. He takes the issue of God's Justice and guides us through a discussion of what it justice means Biblically and how do we apply it today. There are many verses about justice and especially about helping the poor in the Old and New Testament. Many are in the Old Testament and people often dismiss them thinking that the Old Testament has been done away with and replaced with the New Testament. But the bottom line is this, the poor we will have with us always and how do we deal with them? How do we help them with their issues of hunger, lack of resources, lack of advocates standing up for them with the judicial system and society at large. What also do we do with the "year of jubilee" where the debts of the poor are forgiven and they are given a fresh start. What should we do with that today. Keller takes us through a discussion of the definition of Justice, why the Old Testament is still valid, what does Jesus say and how do we treat our neighbors. He reminds us that the Old Testament, specifically the nation of Israel, was a Theocracy style of government. So how do we in a democracy deal with the poor since it is a completely different style of government than a Theocracy. What is the point of justice? What should we do about standing in the gap for our neighbors who are poor, or do we ignore them and let the government deal with them through welfare? There are deep theological issues here and deep moral issues as well. How do you respond to the poor? How do you handle your resources? What do you do regarding Charity? Why do you act charitably? Keller also talks a good bit about how our young people are moving back into a culture of "volunteerism" and the benefits that has on society as well as on themselves. But the real issue comes down to the heart issue of why do they volunteer to help the poor. Wrapped in all of this is a discussion also about "God's Grace". Because some people feel that justice might just mean that we let people suffer in their poverty because they bring it on themselves. But the Bible is clear. Our task is to help the poor, the widow, the orphan, etc. These people are precious to God and thus should be precious to us. This is a quick read, but a very needed read for the "Western Church" today. You will be forced to look at the role of "Deacon" in the church and how that role was put together to serve the poor. You will be left with this question, how does my church stack up in regards to reaching the poor? How would God feel we have done in serving the poor and providing "justice" for them. Enjoy!
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on November 3, 2010
S
Verified Purchase
Snorting Horses
Omaha, 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on October 12, 2011
C
Verified Purchase
Consumer
Phoenix, US
★★★★★ 4
Four Stars
Format: Paperback
Interestin.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on November 15, 2017
C
Verified Purchase
Cheyenne Harmon
Lexington, US
★★★★★ 5
Taste good
These are great
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on March 28, 2026
B
Verified Purchase
Brynlee123
West Palm Beach, 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.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 7, 2025

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