But there is another way to go about this that can help modern readers not lose sight of the context of this passage, with Peter addressing these Greek-speaking Jews.
Let's look at Christ first - as we will see they are deeply connected. In the Septuagint, the term "Christos" is already firmly established. Saul is even described that way, and David wouldn't harm him because Saul was Yahweh's anointed king, his Christos (1 Sam 26:9 LXX, χριστὸν κυρίου). This anointing then passed, of course, to David, the new Christos (although with overlap, see 1 Sam 16:6,13). Thus the reign and the divine anointing are already naturally part and parcel in Jewish thinking.
Let all the house of Israel, therefore, know for certain that this Jesus [our Master] whom you crucified is the one God anointed and crowned to rule as KING.
Careful, however, for although this supreme usage here in early Acts has now been provided, that does not mean by any stretch of the imagination that Kyrios now functions in any systematised way, ditching, so to speak, the previous layers and nuances or conveniently forgetting that the narratives in the gospel & Acts accounts are not influenced by events and correspondence preceding their penning, like visions of the resurrected Jesus and Paul's letters. Slaves continue to call their home-owners Kyrios, even Jewish ones. Even Jewish-Christian ones, probably. Context must and will continue to be the golden rule for understanding and translating the Kyrios-ship in question.
This translational care that I am advocating is why I place in the square brackets Peter's relationship with his Master. This inclusion would permit a fantastic semantic bridge between 2 of the key layers of Jesus' authority, being a personal Master to his disciples and God's cosmic KING SIMULTANEOUSLY. That was the power of Kyrios. We don't have a word that does that today.
Image taken from http://thejustmeasure.ca