You are correct here in sense, but it is not in past tense. More precisely:
εστε = present tense, active voice, indicative mode, second person plural; "You-all are being"
σεσωσμενοι = perfect tense, passive voice, participle, noun, plural, masculine; "permanently saved ones"
Where perfect tense means once having been accomplished with continuing effective results. and "ones" is implicit. Futhermore, it is this kind of once initiated-with-continuing-never-ceasing-results salvation that is the gift of The God. As a further doubling-down on this sense without any possible mistake, it is the phrase appended to verse 5 that is being emphasized by reiteration.
Thus, it is simply not possible that the salvation, initiated and finalized in the past for the regenerated believer-disciples, could ever be lost when it is the precise grammatical construction and repetition that it is The God's responsiblity for both the gift and its maintenance, for ever.
This completely negates any other interpretation such as e.-s. has attempted to bring into play on the doctrine of soteriology.
You also might note that the intended audience of Peter's epistle was Jewish Christians of the Diaspora in Anatolia, who were suffering from heavy Roman persecution; and Paul's letter was to the beloved saints at Ephesus, also under strict Roman rule.
You are absolutely correct. My point was that once we have accepted Christ and His atoning sacrifice, our salvation is secured at the cost of His blood. That it is never something worked for. The realization of that salvation comes at the time of our death or at the Glorious Appearing, whichever occurs first. We continue to live within the confines of a sinful world but not conform to it and are thus providing works as a demonstration of our faith and for the love we have for Jesus.