Tosefta for Terumot 5:13

A seah of terumah that fell in [a container] of less than one hundred [seahs] of chullin, behold, this is a forbidden mixture [but] they are not liable to pay the principal and a fifth (see Num. 5:7), and they do not pay for them the principal and a fifth from a different place, rather according to the calculation.

A seah of terumah that fell into a hundred or more -- if they were of untithed produce, we make them terumah and tithes on behalf of [produce in] another place, or designate them as terumah of tithes that is in them. If they were tithes from which terumah had not been taken, we make them terumah and tithes on behalf of [produce in] another place, or we designate them as terumah of tithes that is in them. If they were of second tithe, we exchange them for money in accordance with its value as terumah, not including the value of the terumah that is in them. If they were of new produce [from which the omer had not yet been taken] he ways until Pesach comes and he gives them to the Kohen

A seah of terumah that fell into a hundred or more -- if they were of untithed produce, we make them terumah and tithes on behalf of [produce in] another place, or designate them as terumah of tithes that is in them. If they were tithes from which terumah had not been taken, we make them terumah and tithes on behalf of [produce in] another place, or we designate them as terumah of tithes that is in them. If they were of second tithe, we exchange them for money in accordance with its value as terumah, not including the value of the terumah that is in them. If they were of new produce [from which the omer had not yet been taken] he ways until Pesach comes and he gives them to the Kohen

A seah of terumah that fell into a hundred of seventh-year produce, behold, these [hundred seahs are sufficient to] lift out (i.e., nullify the terumah). Less than that, we let it rot.

Terumah may be used for eating or for drinking or for anointing (alt., "rubbing"). One may [only] eat what is normally used for eating. One may [only] drink what is normally used for drinking. And one may [only] anoint with what is normally used for anointing. How does one "eat what is normally used for eating" (i.e., what does this rule exclude)? We do not require him to eat k'novot (=קנובות, the cut-off portions of vegetables trimmed in the garden, see Jastrow), nor moldy bread, nor a cooked dish that has spoiled (lit., "lost its shape"). Rabbi Chananiah, the Deputy High Priest, says, that which has become pasul (ritually disqualified) from being eaten by a person, but is still fit for a dog to eat, may [still] impart the impurity of food-impurity, and we must burn it in its place. How does one "drink what is normally used for drinking"? We do not require him to swallow anigron (=אֶנִּיגָרוֹן, a sauce of oil and garum to which wine is sometimes added, see Jastrow) or achsigaron (אָכְסִיגָרוֹן not סניגרון, a sauce of vinegar and garum, see Jastrow, and see GR"A here), or to drink wine with its dregs. One who is concerned about the pain in his teeth may not sip [terumah] vinegar through them (cf. Shab. 14:4) and spit it out, but he may sip and swallow it. And he may dip [his food into vinegar] in his customary way and need not be concerned. One who is concerned about a throat ache should not gargle with oil, but he may place a lot of oil inside anigron and swallow it (i.e., the resulting mixture). How does one "anoint with what is normally used for anointing"? One may rub oil on top of his wound. One who is concerned about a headache and anyone who developed a scab, may rub oil [on it]. But one may not rub wine or vinegar [on it], since oil is normally used for rubbing, [and] wine and vinegar are not normally used for rubbing.