diaswñ-
to preserve through danger, to bring safely through
to save, i.e. cure one who is sick, bring him through
to save, keep from perishing
to save out of danger, rescue
Why tell us about the verb diasOzO, when the verb in the passage in question is simply sOzO (E pistis sou
sesOken se)?
Very similar in meaning (one is derived from the other) but to me it would be better to talk about the word in use.
SOzO - to save, to keep safe and sound, to rescue from danger or destruction
a. to save a suffering one from perishing; make well, heal, restore to health (also understand as spiritual healing)
to preserve one who is in danger of destruction, to save/rescue
to bring safe forth from
b. to save in the technical Biblical sense; - negatively, to deliver from the penalties of the Messianic judgement, to save from the evils which obstruct the reception of the Messianic deliverance/from the punitive wrath of God at the judgement of the last day
;- positively, to make one a partaker of the salvation by Christ - since salvation begins in this life (in deliverance from error and corrupt notions, in moral purity, in pardon of sin, and in the blessed peace of a soul reconciled to god), but on the visible return of Christ from heaven will be perfected in the consummate blessings of ho aiOn mellOn, we can understand why to sOzesthai is spoken of in some passages as a present possession, in others as a good yet future: - as a blessing beginning (or begun) on Earth
This shows (as is also true of diasOzo, and the word 'save' in English) that the verb is not entirely clear cut out of context, so we must look at the context of the passage.
The faith saves the woman by the forgiveness of sin. Sin is a barrier for people and by being saved (by spiritual healing or deliverance from wrath...) from this sin the woman can be a new creation in which regeneration is possible.