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Description
uppababy vista in jake UPPAbaby VISTA V2 + MESA MAX Travel SystemVista V2. With Mesa V2. The VISTA V2s intuitive design allows for multiple configurations, making transporting a second and third child a breeze all while strolling like a single. The included MESA MESA MAX infant car seat attaches directly to the VISTA delivering a Performance Travel System that is the ultimate in portability and safety. No need to sacrifice performance for convenience. Whether you always roll with neutrals or prefer a pop of color,
Vista V2. With Mesa V2.
The VISTA V2’s intuitive design allows for multiple configurations, making transporting a second and third child a breeze — all while strolling like a single. The included MESA MESA MAX infant car seat attaches directly to the VISTA delivering a Performance Travel System that is the ultimate in portability and safety. No need to sacrifice performance for convenience.
Whether you always roll with neutrals or prefer a pop of color, there’s a VISTA V2 to fit your style. Choose from a wide range of colors, including new innovative textile options with stylish REACH-certified leather accents. Don’t let the latest refinements fool you though – these VISTAs are the same hardworking strollers parents love, only a dash more sleek.
Vista V2 Updates
- NEW Colors! Fashions feature color blocking, texture and standout shades.
- More Comfort for Growing Toddlers: A higher back and deeper footrest on the toddler seat provide added comfort for growing children.
- More Sun Protection and Ventilation: Extended canopy on toddler seat include zip out fabric for even more shade and open a mesh peek-a-boo window. A second flap in the front of the canopy can be opened for additional ventilation.
- Hassle-Free Harness: The no-rethread harness adjusts in a singular motion for added ease while providing a precise fit for growing babies.
- Improved All-Wheel Suspension: Enjoy a softer ride pushing one child (or three!) over any ground surface thanks to a new spring-action, all-wheel suspension and softer tires. Green indicators provide a visual signal when the wheels are locked and unlocked
- Storage Basket: Sleeker design and now has storage pockets for keeping accessories like your rain shield or car seat adapters easily accessible.
- UPPAbaby logo is now embedded on a leather tab attached on the canopy.
Frame/Seat Features
- Includes both Bassinet and Toddler Seat – completely interchangeable and requires no fabric swapping
- Performance Travel System with the included MESA MAX Infant Car Seat– direct attachment, no adapters necessary.
- Allows you to transport up to 3 children without growing wider with RumbleSeat and PiggyBack Board (sold separately)
- Expandable seat selections that allow for two rear and forward facing seats; reclining toddler seats, two Mesa infant car seats, two bassinets, and countless other combinations
- Genuine leather handlebar/bumper bar covers on all VISTA colors. Full grain cow hide leather available in brown and black color. It's REACH certified with no chemicals used in the tanning process. The handlebars are hand stitched onto stroller and will get darker and softer over time. It's also replaceable if it gets ruined.
- Frame combines aluminum with magnesium for optimal lightweight and durable performance
- Carbon frame is powder coated, it's matte and less susceptible to scratching
- Full size reversible toddler seat
- One-handed, multi-position recline
- 5-point no-rethread adjustable harness
- UPF 50+ sunshade with a soft, wrinkle-resistant material
- Extended canopy on toddler seat include zip out fabric for even more shade
- Height adjustable canopy to accommodate growing children
- Canopy locks to keep it in place when you slide it up and down
- Mesh peek-a-boo window in canopy extension
- Flap in the front of the canopy can be opened for ventilation
- Shock-absorbing front & rear suspension
- Solid polyurethane tires for that classic effortless push
- Smooth rolling 'no-flat' foam and rubber wheels
- One-step fold, with or without seat attached
- Stands on its own when folded
- Lockable front swivel wheels
- Rear wheel brakes
- One-button telescoping handlebar
- One-hand release, pivoting bumper bar for easy loading
- An easy to clean, single piece bumper bar
- X-Large easy-access basket with 30 lb. weight limit
- Fabrics are removable and washable
- All-weather protection with included Toddler Seat Rain Shield and Bug Shield
Bassinet Features
- Large sleeping area
- Zip-out, water-repellant inner liner and boot cover are easy to remove and clean keeping baby’s sleeping surface dry and comfortable
- The back of the Bassinet canopy unzips for additional airflow, and the pop-out sunshade shields your child from harmful UV rays, keeping baby cool and comfortable
- The perforated mattress pad and vented base allow for added breathability creating a truly comfortable and safe resting space for your baby
- Depth and ventilation provide a safe overnight sleeping solution
- Snaps into the Bassinet Stand for a secure and elevated fixture for baby to rest easy (sold separately)
- Includes Bassinet Bug Shield and Storage Bag
MESA MAX
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Robust infant insert designed to provide better fit and body positioning for babies approximately 4–11 lbs
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4th anti-rebound handle position for increased safety in rebound and rear-impact collisions when installing without the base
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European Routing for a more secure installation when installing without the base
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Side ventilation for airflow
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Belt path easily holds harness straps out of the way
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Direct attachment to VISTA and CRUZ strollers; convenient adapters available for the MINU and RIDGE strollers
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Carry handle with stroller release button
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All fashions are Fire Retardant Free through our DUALTECH and PURETECH fabrics
- GREENGUARD® GOLD Certified to support healthier air quality and low chemical emissions
MESA MAX BASE
- Included base with load leg for additional stability and energy absorption
- Anti-rebound+ panel for increased safety in rebound and rear-impact collisions
- SMARTSecure® System with red-to-green visual indicator installs in seconds
- Built-in lock off for secure seatbelt installation
- Bubble level indicators on both sides to aid in getting correct angle during installation
- Streamlined, low-profile base with finished bottom
- Four-position adjustable foot to accommodate various car seat angles
Specifications
- VISTA V2
- Open dimensions: 36”L x 25.7”W x 39.5”H
- Folded with seat attached: 17.3”L x 25.7”W x 33.3”H
- Folded without seat attached: 13″ L x 25.7″ W x 32″ H
- Weight of Frame + Seat: 27 lbs
- Weight of Frame: 20 lbs
- Weight of Seat: 7 lbs
- Weight of Bassinet: 8.8 lbs
- Bassinet suitable for infants up to 20 lbs, and 25" long
- Toddler Seat suitable from 3 months to 50 lbs
- MESA MAX
- Approximately 0–1 years
- Suitable from 4–35 lbs, or up to 32″ in height, whichever comes first
- Included infant insert suitable from 4–11 lbs
- Car Seat dimensions: 17″W x 25.8″L x 23″H
- Car Seat on base dimensions: 17″W x 28″L x 25″H
- Car Seat base-only dimensions: 14.5″W x 21.3″L x 10.3″H
- True weight:
- Car Seat 9.9 lbs
- Base 12.6 lbs
What's Included: Frame + Basket, Wheels, Bassinet, Bassinet Bug Shield, Bassinet Storage Bag, Toddler Seat + Canopy, Toddler Seat Rain Shield, Toddler Seat Bug Shield, Bumper Bar, MESA MAX Infant car seat, car seat base and infant insert.
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- We offer a 30-day return/exchange service after receiving.
- Final sale items are not eligible for returns or exchanges.
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4.5 ★★★★★
Based on 30 reviews
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Product Reviews
★★★★★ 5
A Pleasure To Read
Format: Kindle
Academic books are known to be dry and poorly written, with semantics used that inadvertently confuse the reader; not with this book. Mounce displays that not only does he really know his “stuff” as a scholar, but how to make the read enjoyable to the laity. I recall reading the notorious bible skeptic’s book, “Misquoting Jesus” by Bart Ehrman a number of years back and even though as a Christian who loves the Bible I couldn’t help but notice how well and enjoyable he made the book. Both Mounce and Ehrman are in the same field and understand as textual critics how to communicate to people in an manner to the lay person.
I sought out this book with the understanding of how we can trust the canon and got a lot more than I thought! While, I will admit, a lot of trusting that the 27 books of the New Testament (and the Old Testament) are what they are supposed to be is a matter of trusting God in his sovereignty. He laid great groundwork for why the early church believed them and what their criterion was to accept a book as “scripture”. He also brought some important distinctions int eh church’s infancy that there was a functional canon and exclusive canon; that being from scholar Michael Kruger that he referenced.
I found the section on translations very useful as it brought a balanced perspective on what it means not just translate but how to treat the text properly. One of his examples with a big criticism on the term “reading the Bible literally” when translated from one language (Greek, Hebrew and Aramaic) to another (English, etc.). We develop much of our words in translation not just by individuals words that can mean a lot of different things, but with its surrounding context.
I won’t spend too much time but there were a vast amount of other important topics, like the historical Jesus, Old Testament as well as the problem of evil and other things that where quite useful to, but for me and the importance of canon is why I sought on this book. Now I am still on the journey of studying more about why this canon but a lot more clearly has come and I trust the Lord in his sovereignty in that we have preserved God’s holy books.
This is a must read for any Christian apologist or just anyone who is looking to understand the Bible better.
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Reviewed in the United States on June 24, 2023
★★★★★ 5
Faithful to God's Word
Format: Paperback, Format: Paperback
I have been a fan of Bill Mounce since I was taught Koine Greek using Version 2 of his methodology.
He writes in an easy-to-read style that faithfully communicates truth and facts.
I was so impressed with his works that I have purchased several and have used many of his texts--even with the Greek classes that I have taught.
When this new book came out, i was extremely excited because I assumed the same simple yet profound emphasis would exude from this new work.
I was and am correct.
Mounce, in a very positive and supportive way, takes the topic that many make controversial concerning the veracity and trustworthiness of the 66 books we know as the Bible.
He has researched this project well and utilizes the collected wisdom of many modern-day scholars concerning various aspects of ancient texts and translations of the Bible.
He also acknowledges and addresses some of the so-called "wisdom" of a few of the modern-day non-adherants of the Bible. I was very impressed of his handling of these critics and critiques because, as he should, he dealt with them in a very straight-forward manner--affirming their intelligence but not their findings/propositions/conclusions.
I appreciate that--as a pastor, I can strongly recommend this work to adults and older teens in my congregation (all laymen) and that I can trust it as they read it. (In fact, I have already recommended it to some.)
I also appreciate that--as a college/seminary professor, there is sufficient solid material here that I can recommend this to my students and that I can know they are receiving the truth concerning God's Word,
In all honesty, there is probably not enough good that I can say as I recommend this great book.
Dr. James (Jim) Garrett
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Reviewed in the United States on October 14, 2021
★★★★★ 5
A must read book for anyone who doubts the bible
Format: Paperback
I was interested to read this book because I was already familiar with the author William Mounce having studied his book, “Basics of Biblical Greek Grammar” and knowing that he was on the oversight committees of the ESV and NIV bible translations so felt I could trust his validity.
His book is based on academic research but written to a nontechnical audience which makes this a great tool to share with anyone who has doubts about the bible. With that said, I found it to be intelligent with a lot of reference material. I didn’t want to skim over any part and read it slowly so I could understand what was being said.
One of the reasons people doubt the bible is they say there are contradictions and errors. There are 2 chapters regarding apparent contradictions. With each contradiction, he addresses it with facts and gives clarity to what could seem confusing.
Other chapters teach on the Historical Jesus, The Canon – how we got 27 books in the NT, Textual criticism, Translations and The Old Testament.
I found this book to be very informative and interesting, one I will keep going back to for reference.
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Reviewed in the United States on October 31, 2021
★★★★★ 5
Excellent Read!
Format: Paperback
William Mounce always has a way with bringing things to light clearly, just read his Greek text books and you will see that. His new book “Why I trust the Bible” answers a very important question for Christians. We are to be people of the book, and today many try to cast doubt on God’s words. These attacks on the Word of God come from both the left and right of the issue, atheist and the KJV only crowd.
Mr. Mounce handles the issues with clear and accurate facts. From the reality and deity of Jesus Christ to the reliability of canon we call scripture. Does he have a biased? If he does he tells you, but he also is very pointed at the goal, showing I CAN trust the bible. “Why I trust the Bible” is a great read if you want the facts but don’t want to spend hours reading the arguments in multiple books or websites. Mr. Mounce provides the evidence and the tools for you to dig deeper and see where and what was said for yourself.
I would highly recommend this book as the issue is handled very concisely and with great clarity.
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Reviewed in the United States on September 14, 2021
★★★★★ 5
It argues for the reasons for helping the poor and provides ways to do so with helpful examples.
Format: Kindle
In Chapter 1 “What is Doing Justice?” Keller says just as tithe is the right or due of the priests, the poor and needy have rights to have their needs met. Any neglect shown to their needs is not called merely a lack of mercy or charity but a violation of justice. The Bible introduces God as a father to the fatherless, a defender of widows (Psalm 68:4-5). Giving justice and defending to the poor and weak is one of the main things he does in the world. He identifies with the powerless and takes up their cause. Because most of the oppressed are those who are poor and powerless, God gives them particular attention and has a special place in his heart for them. Justice is more than merely giving the poor small, perfunctory gifts, but turning the their life to a life of delight. Justice includes generosity.
In Chapter 2 “Justice and the Old Testament” Keller says Jesus has fulfilled the ceremonial laws of Moses, including clean laws of touching, diet, dress; sacrificial system and temple worship ordinances. However, the basic principles in the Old Testament remain the same. Christ only changed the way in which Christians exhibit their holiness and offer their sacrifices. Today, people are required to offer God their entire lives as sacrifices (Romans 12:1-2), as well as the sacrifices of worship to God and the sharing of their resources with others (Hebrews 13:5). Although the Bible does not guarantee that no one will ever fall into poverty, God promises that He will richly bless His people so that if they are kind and good to the needy around them by being openhanded and freely lending everything he needs, there would not be a poor man among them, that no one will suffer from permanent, long-term poverty. The money we have is as much a gift of God as the manna was a gift to the Israelites in the desert. The Biblical laws for the use of land criticize the statism that disregards the precious treasure of personal rootage as well as the untrammeled individualism which secures individuals at the expense of community. The three causes of poverty, according to the Bible are oppression, calamity, and personal moral failure. Taken in isolation no one factor – government programs, public policy, calls to personal responsibility, or private charity – is sufficient to address the problem.
In Chapter 3 “What did Jesus Say About Justice?” Keller says Jesus wants his followers to be profoundly generous to the poor, spending more money on them than on the rich and the friends. Genuine concern for the poor is not a means of getting salvation but rather the sign that you already have salvation. Whatever a person does to the poor is done to Jesus. The Bible sees sexual immorality and material selfishness as both flowing from self-centeredness rather than God-centeredness. Gospel preaching that targets some sins but not the sins of oppression cannot work among most people in the world, people who are poor peasants and workers. Our first responsibility is to our own families and relations (1 Timothy 5:8), and our second responsibility is to other members of the community of faith (Galatians 6:10). However, our responsibility also includes doing good to all people, including strangers such as foreigners.
In Chapter 4 “Justice and Your Neighbor” Keller says Jesus said that loving God and neighbor is the way to get eternal life. To this, the expert in the law asked who his neighbor is. Using the story of good Samaritan, Jesus says that anyone in need is our neighbor. We should not refuse to help others by saying that they are not yet in extreme poverty because we would not wait until we are in extreme poverty before doing something to alleviate our suffering. We should not say I cannot help anyone because we mean I cannot help anyone without burdening myself, cutting in to how I live my life. We should not refuse to help others because they are ungrateful and wicked because Jesus saved us not even though we are ungrateful and evil people. We should not refuse to help the poor who fell into poverty because of their own selfish, indolent, or violent behavior unless they continue in those evils. Even if they do persist in the same evil, we should still help the family members of those evil people. Jesus is the great Samaritan who came down and saved us out of his compassion on us, the spiritually dead.
In Chapter 5 “Why Should We Do Justice?” Keller says two basic motivations for doing justice that the Bible gives are first joyful awe before the goodness of God’s creation and second the experience of God’s grace in redemption. The fact that humans are created in the image of God shows that every human being deserves respect. God gave to humans management and authority over the earth but not the ownership. God gave the poor the right to receive favor and good will from the rich as the rich have received favor and good will from God. A person who experienced of God’s grace can no longer have pride and haughtiness and aloofness toward the poor.
In Chapter 6 “How should we do justice?” Keller says doing justice requires constant, sustained reflection and circumspection, thinking through how to do justice in every area of life.Vulnerable people need multiple levels of help. Keller call these layers relief, development, and social reform. Relief is direct aid to meet immediate physical, material, and economic needs. Development is giving an individual, family, or entire community what they need to move beyond dependency on relief into a condition of economic self-sufficiency. When John Perkins explained his philosophy of ministry, he always named three basic factors. One he called “relocation,” though others have called it “reneighboring a community.” This means the helper should live within the community and thus have firsthand knowledge of the needs of the neighborhood and real accountability to the residents. Perkins also spoke of “redistribution,” something others have called “reweaving a community.” This means that financial capital, social capital, and spiritual capital that are invested into the community should stay within the community for the benefit of the community. By “financial capital,” we of course mean the ability to attract businesses that not only provide goods for customers, but also keep wealth and financial capital in the community itself. By “social capital,” Perkins meant the training and retaining of local leadership. “Spiritual capital” refers to the spiritual and moral influence of the churches in the neighborhood. There is a third important factor in John Perkins’s strategy for rebuilding poor communities. He names it “racial reconciliation.” This includes empowering the resident of poor communities to control their own destiny as well as inviting professional helpers from outside to play a role. The new bonds with others in Christ are stronger than our relationship to other members of our own racial and national groups. The gospel gives believers critical distance from their own culture, enabling them to critique their own cultural idols. When these new insights are established in the consciousness of a Christian, a church, and a community, the resulting unity of relationships becomes both a means to reneighboring and reweaving and a direct witness to the world of the reality of the gospel. Besides relief and development (both individual and corporate) there is social reform. Social reform moves beyond the relief of immediate needs and dependency and seeks to change the conditions and social structures that aggravate or cause that dependency. Doing justice and generosity should not be the means to evangelism nor be considered the same thing as evangelism nor be considered something detracts from evangelism. Instead, they should exist in an asymmetrical, inseparable relationship. Doing justice and generosity is inseparably connected to preaching the gospel because the gospel produces love and concern for the poor and the deeds of justice and generosity give credibility to the preaching of the gospel. In other words, justification by faith leads to doing justice and generosity, and doing justice and generosity make many seek to be justified by faith. The most loving thing anyone can do for one’s neighbor is to help him or her to have a saving faith in God, to have a saving relationship with Him that will result in eternal life with Him. Christian church, like any other institution or organization, cannot do all things well, and thus should do the work of relief and some development inside and around its community for their own members, neighborhoods and cities and let its members to do the work of development and social reform through appropriate organizations and institutions.
In Chapter 7 “Doing Justice In the Public Square” Keller says there is no consensus on what justice is. People assume the other side know they are simply being unjust, but the reality is nearly everyone thinks they are on justice’s side. Justice is not a matter of common sense because people have differing opinions about what freedom and equality, what things that define justice, are. The causes for which justice is invoked are always matters of deeply held beliefs, rooted in particular view on matters of faith such as human nature, happiness, right, and wrong. There are competing visions of justice in our society which can fall into three categories: maximizing welfare, respecting freedom, and promoting virtue. Attempt to talk about justice in the supposedly neutral terms of freedom and equality that we can all agree on did not work because our ideas of justice are rooted in views of life that are nonprovable faith assumptions. The forbiddance to bring religious beliefs into public argument has made debate or discourse over normative matters barren, unsatisfying, and shallow. We can’t agree on what justice is because we are not allowed to talk about our underlying beliefs publicly. We are locked in endless disagreement, largely because we live with the illusion that we can achieve moral and religious neutrality. Many great political and influential figures in the past used religious language to argue for their cause. Prohibition of bringing personal morality into public policy is thus absurd. Our law is itself a codification of morality, much of it grounded in the Judeo-Christian tradition. Although Christians should not be strident and condemning in their language or attitude, Christians should not be silent about the Biblical roots of their passion for justice. Christians’ work for justice should be characterized by both humble cooperation and respectful provocation. Common grace of God gives skills in science, scholarship, crafts, government, art, and jurisprudence to nonbelievers as well. Christians and non-Christians have common values that can form a connection between them. Believers should let their coworkers know of how the gospel is motivating them, yet also they should appeal to common values as much as possible. At the same time, they should be respectfully provocative with them, arguing that their models of justice are reductionistic and incomplete. Christians should talk about how their beliefs are different than those of non-Christians even if they have the same basic social goals. Valuing things is always based on beliefs about the purposes of life, human nature, right and wrong, all of which are moral and religious. As Aristotle and other Greek philosophers reasoned, unless we can determine what human beings are here for, it is impossible to determine how we should live. Many prominent thinkers and scientists say that human being does not have inherent worth. Therefore, even atheist and agnostic philosophers acknowledge that the concept of human rights requires a religious dimension. Many nonreligious people believe in human dignity and human rights. However, it is just that any such belief is religious in nature.
In Chapter 8 “Peace, Beauty, and Justice” Keller says the Jewish description of the creation is unique in that God created the world as a craftsman or an artisan with much care and planning. God created all things in an interdependent, harmonious relationship to one another. Just as rightly related physical elements form a cosmos, so rightly related human beings form a community, and this interwovenness is what the Bible calls shalom, or harmonious peace. Shalom means peace resulting from right, perfect, and joyful relationship in all dimensions – physical, emotional, social, and spiritual. When there is crime, poverty, and family breakdown, there is no shalom in the society. However, when people share with others, work together for good and functional public services, school, and flouring businesses, the community experiences shalom. Broken relationship with God resulted in war, crime, family breakdown, oppression, injustice, hunger, sickness, aging and physical death. Doing justice means bringing shalom to the community, especially for the poor and the weaker members of the society. Perceiving the goodness of God in His sacrificial love makes doing justice and other things that honor and please God a delight to people. God identifies with the poor not only symbolically but also literally in the incarnation and death of Jesus. He had little the world valued and the little he had was taken. Though He was rich, for the sake of us He became poor, so that we through His poverty might become rich (2 Corinthians 8:9).
In section titled “Justice Includes Generosity” in chapter 1, “What is doing Justice?”, the author seems to say that generous giving to the poor is a requirement from God. Mercy, compassion, or charity are not a requirement, but justice is. Therefore, generous giving must be justice, and justice unconditionally includes generous giving. Thus, the author equates justice with generosity or generous giving of time and resources. The author went further by saying that those who do not actively and generously share their resources with the poor are robbers.
I must disagree with what the author said above. When generous giving to the poor or generosity becomes justice, it means the rich have the legal obligation to give to the poor, and the poor have legal right to demand goods from the rich or even take goods from the rich without their knowledge. When the rich accuse the poor of stealing from them, the poor would be able to say “It is justice for us to receive generosity from you. Therefore, it is not stealing but merely exercise of justice and practice of our rights.”
Instead of calling generous giving to the poor justice, I believe generous giving to the poor is a righteousness. It is a righteousness that God demands from the rich. However, God did not give the poor the right to demand or steal from the rich. God merely gave the poor the right to ask for what they need from the rich, and the right to receive from the rich whatever the rich give them. If mercy, compassion, and charity to the poor by the rich are a requirement, an obligation on the part of the rich, some people may argue that generous giving to the poor can no longer be called mercy, compassion, or charity by the rich. I think they have a solid ground to argue that case, but indisputable truth that remains unchanged is that the generous giving to the poor through the rich is mercy, compassion, and charity by God.
The author said, “We do justice when we give all human beings their due as creations of God.” It is equally true to say, “God does justice when He gives all human beings their due as creations of God.” Then when the poor receive goods, or rather when human beings receive life, health, wealth, and peace from God, are they receiving their due from God? If so, human beings do not have to give thanks to God because they are only receiving their due from God and God merely doing what His Justice requires Him to do.
I agree with what Keller said regarding what Christians should do to help the poor. I could feel the enthusiasm he has for helping the poor while reading the book. I also give due respect to the efforts he has made. It seems to me he has done appropriate research for writing on this subject. He has proposed well-thought-out ways to help the poor. His mention of inputs from many other people, particularly those from Abraham Kuyper and John Perkins, were especially helpful. These various inputs helped considering the task of helping the poor in a more balanced and multifaceted way. Most importantly, he has a first-hand experience of helping the poor which gives him invaluable knowledge and know-off from which he can draw and helps him critically assess the benefits and shortcomings of inputs from others. I believe more improvements can be made upon the helping ministry that he and others have built upon. However, due to lack of first-hand experience, it is difficult for me to propose any valuable improvements.
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Reviewed in the United States on June 17, 2021