Tool for removing Inner Tie Rod - 1999 Miata

Does anyone know where I can get the tool needed to remove/replace the inner tie rods on a 1999 Miata?
The Mazda dealer does not sell the tool.
Can't find a store that sells a tool that is explicitly labelled for the Miata.
Thanks for your help.
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There is no inner/outer tie rod. Only *a* tie rod and no special tools are needed to remove it. Are you refering to the outer tie rod end? That requires either a tie rod end fork, or a big hammer, for removal.
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> > Thanks for your reply. > > > > You're right. I misread the maual. The call-out for a special tool was for the 'holder', not the tie rod. > > > > Looks like the tie rod is retained by a staked-on washer. There is a sketch of the rack in a vise, with a hammer and punch being used to remove the washer. Do you know if the washer can be removed while the rack is in the car? > > > >
> > > > > > > > > > > > "MiataNut"
message > >
> > Does anyone know where I can get the tool needed to remove/replace the > > inner tie rods on a 1999 Miata? > > > > The Mazda dealer does not sell the tool. > > > > Can't find a store that sells a tool that is explicitly labelled for > > the Miata.
> > > > Thanks for your help. > > > > > Chas Hurst wrote: > > > There is no inner/outer tie rod. Only *a* tie rod and no special tools are > needed to remove it. Are you refering to the outer tie rod end? That > requires either a tie rod end fork, or a big hammer, for removal.
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composed of two opposite natures, different in kind, soul and body. For it is impossible that our rational part should be other than spiritual; and if any one maintain that we are simply corporeal, this would far more exclude us from the knowledge of things, there being nothing so inconceivable as to say that matter knows itself. It is impossible to imagine how it should know itself.
So, if we are simply material, we can know nothing at all; and if we are composed of mind and matter, we cannot know perfectly things which are simple, whether spiritual or corporeal. Hence it comes that almost all philosophers have confused ideas of things, and speak of material things in spiritual terms, and of spiritual things in material terms. For they say boldly that bodies have a tendency to fall, that they seek after their centre, that they fly from destruction, that they fear the void, that they have inclinations, sympathies, antipathies, all of which attributes pertain only to mind. And in speaking of minds, they consider them as in a place, and attribute to them movement from one place to another; and these are qualities which belong only to bodies.
Instead of receiving the ideas of these things in their purity, we colour them with our own qualities, and stamp with our composite being all the simple things which we contemplate.
Who would not think, seeing us compose all things of mind and body, but that this mixture would be quite intelligible
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come into their minds to inquire, whether or not this was not true grace, they have been much afraid lest they should be deceived with common illuminations and flashes of affection, and eternally undone with a false hope. But when they have been better instructed, and so brought to allow of hope, this has awakened the gracious disposition of their hearts into life and vigor as the warm beams of the sun in the spring have quickened the seeds and productions of the earth. Grace being now at liberty, and cherished with hope, has soon flowed out to their abundant satisfaction and increase.
There is no one thing that I know of which God has made such a means of promoting His work amongst us, as the news of others' conversion. This has been owned in awakening sinners, engaging them earnestly to seek the same blessing, and in quickening saints. Though I have thought that a minister declaring his judgment about particular persons' experiences, might from these things be justified; yet I often signify to my people how unable man is to know another's heart, and how unsafe it is to depend merely on the judgment of others. I have abundantly insisted, that a manifestation of sincerity in fruits brought forth, is better than any manifestation they can make of it in words alone: and that without this, all pretences to spiritual experiences are vain. This all my congregation can witness. And the people in general have manifest
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bring eternal justice, not legal, but eternal.
SECTION XI: THE PROPHECIES
693. When I see the blindness and the wretchedness of man, when I regard the whole silent universe and man without light, left to himself and, as it were, lost in this corner of the universe, without knowing who has put him there, what he has come to do, what will become of him at death, and incapable of all knowledge, I become terrified, like a man who should be carried in his sleep to a dreadful desert island and should awake without knowing where he is and without means of escape. And thereupon I wonder how people in a condition so wretched do not fall into despair. I see other persons around me of a like nature. I ask them if they are better informed than I am. They tell me that they are not. And thereupon these wretched and lost beings, having looked around them and seen some pleasing objects, have given and attached themselves to them. For my own part, I have not been able to attach myself to them, and, considering how strongly it appears that there is something else than what I see, I have examined whether this God has not left some sign of Himself.
I see many contradictory religions, and consequently all false save one. Each wants to be believed on its own authority, and threatens unbelievers. I do not therefore believe them. Every one can say this; every one can call himself a prophet. But I see that Chris
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