Citations: Matthew 9:18-19,23-26 || Mark 5:22-24,35-43 || Luke 8:41-42,49-56 Setting: Jairus, a synagogue ruler, comes to Jesus pleading for his 12-year-old daughter (Mrk + Luk detail) who is dying. As Jesus goes with him, the woman-with-the-issue-of-blood is healed (interleaved miracle).
Narrative
While Jesus is still en route to Jairus's house, messengers arrive: "Your daughter is dead. Why bother the Teacher any more?" Jesus to Jairus: "Don't be afraid. Only believe, and she will be healed."
At the house: mourners + flute players + crowd weeping. Jesus: "Don't make any noise; the girl isn't dead, but is asleep." Crowd laughs scornfully. Jesus puts them all out except parents + Peter, James, John.
Jesus takes the girl's hand. Mark preserves the Aramaic: "Talitha, koum!", translated "Girl, get up!" (Mark 5:41). She arises + walks. Jesus instructs: give her something to eat. He charges the parents to tell no one.
Theological significance
Authority over death, the first NT resurrection-miracle (chronologically; the widow of Nain's son at Luke 7:11-17 may be earlier-or-later depending on harmonization). Establishes Jesus's prerogative over death itself.
"Not dead but asleep", Jesus's euphemism (the girl IS dead by ordinary standards but Jesus speaks of death as sleep, a future-resurrection-anticipating frame). Same language at Lazarus (John 11:11-14). Paul later uses "those who sleep" for the dead (1 Thessalonians 4:13-15).
Faith parallel + interleaving, the woman-with-issue-of-blood story interrupts the Jairus story. Both involve 12-year-spans (her 12-year illness; Jairus's 12-year-old daughter). Both involve faith (her touch of garment; Jairus's coming-to-Jesus). The interleaving teaches: faith works in different forms; Jesus has time for both, even when delay seems costly.
Inner-circle pattern, only Peter, James, John witness (same as transfiguration, Gethsemane, and Lazarus's tomb). Pattern of Jesus's most intimate ministry circle.
Aramaic phrase preserved, Mark's "Talitha, koum" is one of a few Aramaic phrases preserved in the Greek NT (also "Ephphatha" Mark 7:34 in deaf-mute healing; "Eli, Eli, lama sabachthani" Mark 15:34 at cross). Argues for the eyewitness origin / authentic Jesus voice.