Fibreplex N°2 Bond Sealer - 500ml
SKU: 22763435749

Fibreplex N°2 Bond Sealer - 500ml

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Fibreplex N°2 Bond Sealer - 500mlHeb je last van haarbreuk na het verven of blonderen? De Schwarzkopf Fibreplex N2 Bond Sealer is de nabehandeling die je haar na een kleurbehandeling direct sterker, zachter en glanzender maakt. Dit is stap 2 van het Fibreplex systeem, speciaal ontwikkeld voor wie chemisch behandeld haar wil beschermen en herstellen. Gebruik je dit na elke kleuring, dan merk je al snel dat je haar veel minder breekt en er glanzender uitziet. Wat zijn de belangrijkste

Heb je last van haarbreuk na het verven of blonderen? De Schwarzkopf Fibreplex N°2 Bond Sealer is de nabehandeling die je haar na een kleurbehandeling direct sterker, zachter en glanzender maakt. Dit is stap 2 van het Fibreplex-systeem, speciaal ontwikkeld voor wie chemisch behandeld haar wil beschermen en herstellen. Gebruik je dit na elke kleuring, dan merk je al snel dat je haar veel minder breekt en er glanzender uitziet.

Wat zijn de belangrijkste kenmerken van de Schwarzkopf Fibreplex N°2 Bond Sealer?

De Schwarzkopf Fibreplex-lijn is gebouwd rondom één doel: je haar beschermen tijdens en na chemische behandelingen. De Bond Sealer is de afsluitende stap die het werk van stap 1 vastzet en je haar direct een boost geeft.

  • Haar voelt direct zachter en soepeler aan
  • Minder haarbreuk na verven of blonderen
  • Haarschubben worden afgesloten voor meer glans
  • Kleur blijft langer mooi zitten
  • Werkt als intensieve verzorging voor beschadigd haar
  • Geschikt voor alle haartypes na een kleurbehandeling
  • Verkrijgbaar in 500 ml

Hoe gebruik ik de Schwarzkopf Fibreplex N°2 Bond Sealer?

  1. Spoel na je kleur- of blonderingsbehandeling de verf goed uit.
  2. Was je haar met de Fibreplex shampoo om het haar voor te bereiden.
  3. Werk de Bond Sealer door je natte haar en verdeel hem goed van wortel tot punt.
  4. Laat het product 5 tot 10 minuten inwerken.
  5. Spoel daarna grondig uit met lauw water.

Ga je ook blonderen of verven? Gebruik dan vooraf de Fibreplex N°1 Booster om je haar al tijdens de behandeling te beschermen. De Bond Sealer sluit daarna af wat de Booster begon, zodat je haar zo weinig mogelijk schade oploopt.

Waarom werkt deze Bond Sealer zo goed op beschadigd haar?

Na het verven of blonderen is je haar kwetsbaar. De structuur is aangetast en de haarschubben staan open. De Bond Sealer sluit die schubben af, waardoor je haar er glanzender uitziet en minder snel breekt. Dat is precies hoe het haarbreuk na verven oplossen aanpakt: niet oppervlakkig, maar in de haarvezel zelf.

Panthenol houdt je haar gehydrateerd en geeft het een voller gevoel. Gehydrolyseerd keratine hecht zich aan beschadigde plekken in de haarstructuur en vult die tijdelijk op. Samen zorgen ze voor intensieve verzorging die je haar van binnenuit sterker maakt. Kies je voor de Schwarzkopf Fibreplex-aanpak, dan merk je na een paar behandelingen echt verschil.

Voor welk haartype is de Fibreplex N°2 Bond Sealer het meest geschikt?

De Bond Sealer werkt voor alle haartypes, maar merk je het meest als je haar regelmatig geverfd, geblondeerd of chemisch behandeld wordt. Heb je fijn haar dat snel vet wordt? Gebruik hem dan niet te vaak buiten een kleurbehandeling om, want de formule is rijk en kan fijn haar iets zwaarder laten aanvoelen.

Voor wie op zoek is naar een product dat geschikt voor beschadigd haar is en direct resultaat geeft na een salonbehandeling, is dit een sterke keuze. Heb je haar dat nog niet chemisch behandeld is en wil je puur een goed masker? Dan zijn er lichtere alternatieven die misschien beter passen.

Hoe gebruik ik Schwarzkopf Fibreplex N°2 thuis na het verven?

Was je haar na het verven schoon, breng dan een ruime hoeveelheid Bond Sealer aan op nat haar. Verdeel het goed door alle lengtes en laat het 5 tot 10 minuten zitten. Spoel daarna goed uit. Zo simpel is het.

De vraag hoe gebruik ik Schwarzkopf Fibreplex N°2 thuis, komt veel voor. Het antwoord: precies zoals in de salon, alleen zonder de Booster die tijdens het kleurproces wordt gebruikt. Als je haar net geverfd of geblondeerd is, geeft de Bond Sealer ook thuis direct resultaat.

Is Fibreplex N°2 geschikt voor thuisgebruik?

Ja, de Bond Sealer is ook thuis goed te gebruiken. Het is een professioneel product, maar de toepassing is eenvoudig en vraagt geen speciale kennis.

Is Fibreplex N°2 geschikt voor thuisgebruik als je haar niet recent geverfd is? Dan werkt het gewoon als een rijke conditioner, maar de bond-versterkende werking is het sterkst direct na een kleurbehandeling. Wil je de volle werking, gebruik het dan aansluitend op een kleur- of blonderingsbehandeling.

Wat is het verschil tussen Fibreplex N°1 en N°2?

De twee stappen vullen elkaar aan en zijn niet uitwisselbaar. De N°1 Bond Booster wordt tijdens het kleurproces door de verf of blondeercrème gemengd. Hij beschermt het haar terwijl de chemische behandeling plaatsvindt.

De N°2 Bond Sealer gebruik je erna. Hij stabiliseert wat de Booster heeft opgebouwd, sluit de haarschubben af en geeft het haar zijn glans en zachtheid terug. Samen vormen ze een compleet systeem. Gebruik je alleen de N°2, dan profiteer je vooral van de verzorgende werking. De volledige bond-bescherming krijg je pas als je beide stappen combineert.

Ingrediënten & overige informatie

Aqua (Water, Eau), Dimethicone, Cetearyl Alcohol, Behenoyl Pg‑Trimonium Chloride, Isopropyl Myristate, Distearoylethyl Hydroxyethylmonium Methosulfate, Magnesium Citrate, Panthenol, Cocodimonium Hydroxypropyl Hydrolyzed Keratin, Hydrolyzed Keratin, Hexylene Glycol, Dimethiconol, Glycol Distearate, Dimethicone Crosspolymer, Phenoxyethanol, Polyquaternium‑37, Parfum (Fragrance), Dicaprylyl Carbonate, Methylparaben, Mica, Citric Acid, Benzyl Salicylate, Lauryl Glucoside, Sodium Sulfate, Potassium Sorbate, Sodium Benzoate, Benzyl Alcohol, Ethyl Benzoate, Ci 77891 (Titanium Dioxide)

We raden je aan om voor gebruik altijd de ingrediëntenlijst op de verpakking te raadplegen voor de meest accurate informatie. Vanwege productvernieuwing en optimalisatie kan het voorkomen dat de hier vermelde ingrediënten afwijken van die op de verpakking.

Fabrikant Contact:

Henkel AG & Co. KGaA
40191 Düsseldorf
Germany

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WDC
Boise, 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!
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Reviewed in the United States on November 3, 2010
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Snorting Horses
Los Angeles, 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
Massapequa, 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
Carnegie, 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
Draper, 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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